part four traditions, customs and other irrelevant trivia

Transcription

PART FOUR
TRADITIONS,
CUSTOMS
AND OTHER
IRRELEVANT TRIVIA
2003 Introduction
The major changes to this section are moderate. There are more RDNA constitutions,
Coalition Council materials, Pentalpha & Keltria & OMS By-Laws to show how other Druid
Groups have organized, statistical updates, fresher update on the situation of the groves and orders,
letter writing conventions and a lot more materials on Calendars. Most of which is not terribly
useful unless you’re doing heavy duty research, I agree. Many of the customs and practices may
differ quite substantially in different groves, so take them more as a general rule-of-thumb. Take
what seems of use to you.
Yours in the Mother,
Mike the Fool
Day 52 of Earrach, Y.R. XL
March 24, 2003 C.E.
1996 Introduction
We often notice the big differences between groups, but I believe that it's the smaller details
that bring a group to life. Over the thirty or so years, the Reform has come up with its own peculiar
laws, raiment’s, ritual accessories, favorite books, titles, vocabulary, at least two sets of calendars,
holiday customs, symbols and other traits. These are often the most difficult aspects for newcomers
to learn and are often the first details that are forever lost when a group goes into abeyance. This is
but a limited collection, but some of the more widespread and longevous traits of the Reform.
Perhaps this is good, because they are only a sideline to the real search for religious truth. Do not
get overly worked up over them, since most of us don't consider them very vital to the pursuit of
Druidism, perhaps more of a decoratory function. If you can come up with a better way of running
your Druidism, feel free to forge ahead, rename things and so on. Just remember that you and I can
speak for nobody's opinions and actions but our own.
Michael Scharding
Day 10 of Foghamhar, Year XXXIV of the Reform
August 10th, 1996
(The 1/3 Century mark of Reformed Druidism)
St. Cloud, MN
Drynemeton Press
491
2003 Table Of Contents
Section Seven: RDNA Glossaries - 561
Various Notes, Miscellaneous Customs and Liturgical Notes 1996
Ritual Vestments for Druid Services 1978 *
Druid Terminology 1996
Standard Literary Abbreviations 1996
Standard Letter Format 1966 *
Standard Committee Format 1966 *
Standard Council Resolution Format 1966 *
Standard Constitution Format 1966 *
* = New Addition to ARDA 2
Introduction 2003 * -491
Introduction 1996
Table of Contents 2003 *
Section One: RDNA Councils’ Documents - 493
Record of the Council of DAL 1971
A Summary of How the Council of DAL Worked 1996
Coalition Council of DAL Intro 1996
Initial Letter of CoCoDAL 1981 *
Important News for CoCoDAL! 1981 *
Coalition Council of DAL 1981
More News on the CoCoDAL 1981 *
Coalition Council of DAL 1982 *
To the Council of DAL 1990 *
Section Eight: The Druid Calendars - 574
Introduction 1996
The Carleton Dating System and Calendar 1976
The Berkeley Dating System 1996
The Berkeley Calendar 1975
Calculating and Deciphering Druid Dating Methods 1996
Druid Seasons of the Year 1976
Holidays of the SDNA 1976
Reflections of Celtic Time Reckoning 1978 *
Cross Quarter Day Calculations 2003 *
Section Two: RDNA Constitutions - 498
Carleton Constitution 1965
Univ. S.D. Constitution 1966 *
Berkeley Constitution 1968 *
Chicago Constitution 1970 *
Ann Arbor Constitution 1973 *
SDNA Constitution 1975
Carleton Constitution 1977 *
Big River Constitution 1995 *
Amon Sul Constitution 2001 *
Eurisko Constitution 2002 *
Section Nine: Conclusion to Part Four - 592
Conclusion 2003 *
Section Three:Evolution of Modern Druidic By-Laws -505
Articles of Association of Pentalpha 1978 *
By Laws of Pentalpha 1978 *
Un-Official Introduction to ADF By-Laws 1994
By-Laws of the Henge of Keltria 1998 *
Order of Mithril Star Constitution 2002 *
Section Four: Pertinent Past Proselytizing Propaganda
Publications - 526
The Song of the Earth! 1964 *
What is Reformed Druidism? 1965
What and Why is Reformed Druidism in the 1970s? 1976
What is Reformed Druidism? 1987 *
What is Up with Reformed Druidism? 2003 *
Basic Form Reply Letter 1998 *
Dear Perspective Druid 2001 *
Section Five: Online Outreach Materials - 539
Reformed Druids F.A.Q. 2000 *
Quick Statistics on Reformed Druids 2000 *
The Two Basic Tenets 2000 *
Less is More 2000 *
Grove Formation 2004 *
Thoughts on Ordination 2004 *
Section Six: Who Did What When? - 547
Simple Time Line of Druidism 1996
Roll of Groves & Arch Druids 1996
Carleton ArchDruids 1996
Carleton Missionaries 1996
Family Tree of Modern Druidism 2004 *
Grove Maps 2004 *
Statistical Commentary on the Reform 1996
Credits, Founders & Known Innovators 1996
492
SECTION ONE:
RDNA Councils’
Documents
Priestesses
(a) To delegate to the priest the right to individually consecrate
priestesses to any order which they (the priests) may hold.
(b) To allow priestesses to hold the office of Archdruid, provided
that they have first vigiled and been granted the right to perform
the ceremony by the Council of Dalon Ap Landu.
Interpreted:
Missions
Record of the Council
of Dalon Ap Landu
(a) That any priest has the right to conduct worship and receive
members into the First and Second Orders.
(b) That no one has the right to consecrate priests of the Third
Order except the duly elected Archdruid of a legally constituted
Grove, i.e., a Grove which has adopted a constitution and filled by
election the offices of Archdruid, Preceptor, and Server.
(c) That the ceremony for the consecration of a Third Order priest
as adopted at Carleton may not be altered without the permission
of the Council.
(d) That the local Groves retain the right to organize themselves
in any way which will best serve their needs.
[While the words and instructions of the Council of Dalon Ap
Landu (which is the collective body of the Third Order Druids),
are not graven in stone, they are generally accepted statements
about how the Reform, as a whole, is organized. An astute reader
can find all kinds of loopholes, and that is okay, since many of the
passages were made with the intention of allowing a liberal
interpretation. Most of the decisions don't directly affect the
average layperson, but rather mostly shape the duties and
privileges of the Third Order. Bracketed words for gender
inclusivity have been added by myself in 1994 and are warranted
by the intentions of the legislation. -Scharding]
Liturgy
(a) That the waters-of-sleep shall be used during the winter half
(Geimredh & Earrach) and the waters-of-life shall be reserved for
the summer half (Samradh and Foghamhar), except when they are
needed for healing or for the consecration of a priest. The priest
shall wear the red ribbon when consecrating the waters-of-life,
and he [or she] shall wear the white ribbon when consecrating the
waters-of-sleep, both as the mark of the 3rd Order.
(b) That the white robe is the mark of the Druid, and it may be
worn by any member; except that a Patriarch [or Matriarch] may
wear a black robe (in honor of the first Patriarch), but may not at
the same time wear the mark of any high order of which he [or
she] is not Patriarch [or Matriarch].
(c) That the first Patriarch [or Matriarch] of each higher order
shall establish the ceremony and identifying mark of his [or her]
order.
(d) That the individual Groves retain the right to establish any
such identifying marks for its officers as it sees fit, provided that
they do not conflict with any other marks already adopted.
7 May 1964. Voted:
Patriarch
To elevate David H. Fisher to the office and order of the Patriarch
of the Order of Grannos (the 4th healing springs).
Liturgy
To adopt the Order of Worship of the Carleton Grove (as
formulated by David H. Fisher) as the basic order of worship of
the Reformed Druids of North America.
26 May, 1964. Interpreted:
Higher Orders
(a) that the purpose of the higher orders is to stimulate priests of
the 3rd Order to continued spiritual inquiry, and are intended to
honor achievement rather than tenure.
(b) That the higher orders are equal in the sense that no shall be
considered a prerequisite for any other (except with regard to the
formula for the election of Patriarchs [or Matriarchs]).
(c) That direct confirmation of the selection of each priest for a
higher order must be made by the Patriarch [or Matriarch]
concerned.
(d) That the ceremony of induction may be performed by any
member of the order.
29 March, 1966. Voted: (by mail)
Priestesses
(a) To grant automatically to all priestesses who have conducted a
vigil the right to perform the ceremonies of Reformed Druidism.
(b) To allow a priestess, while holding the office of Archdruid, to
consecrate priests of the Third Order and priestesses unto the
Order which she herself holds.
20 April, 1966. Voted: (by mail)
27 January, 1965. Voted:
Council
Council
(a) To require the Archdruid of Carleton, upon their retirement
from office, to prepare a report on the state of Reformed Druidism
at Carleton, including such information on Reformed Druid
activities elsewhere as they may have received, and including a
list of Council members and Council resolutions; this report to be
submitted to all members of the Council, the expense of the
printing and distribution of said report to be fixed by him and
charged to those who receive it.
(b) To require each Archdruid to promptly forward to the
Archdruid of Carleton notice of the formation of any Grove and
the name and address of any priest consecrated to the Third Order
in that Grove.
(a) To declare in perpetuity that the Archdruid of Carleton shall
be the Chairman Ex-officio of the Council of Dalon Ap Landu.
(b) To reserve to all the priests, collectively in the Council of
Dalon Ap Landu, the highest authority of the Reformed Druids of
North America.
493
1 May, 1971 Voted: (by mail)
The Coalition Council of
Dalon ap Landu
Priestesses
(a) To subordinate all previous resolutions of the Council
concerning priestesses to this one.
(b) To allow a priestess who has conducted a vigil and who has
been consecrated to the Third Order all prerogatives of the order,
consecrate priests and priestesses to the Third Order. In token of
this she is known as a priestess of the Third Order.
(c) To allow a priestess of the Third Order who has been
consecrated to a high order and whose consecration has been
confirmed by the Patriarch of the given order all prerogatives of
that order. Again, she is known as a priestess of the given order.
(d) To abolish all restrictions other than those applying equally to
priests on the number of high orders to which a priestess of the
Third Order may be consecrated.
1996 Introduction
By 1981, it appeared that Carleton had gone defunct, which
it had from 1980-82 (and it was not doing to well 1983-85). The
original Council of Dalon ap Landu had already proven to be a
moribund institution for passing new legislation. The job of the
Provisional Council of ArchDruids was essentially being done by
The Druid Chronicler & Pentalpha magazines. Joan Carruth and
Stephen Abbot were ArchDruids of the Berkeley grove during
Isaac's sabbatical from 1979 to late 1981 (when the Death March
on the Beach occurred and the Live Oak hived off). With the
original RDNA either missing or seemingly determined not to
pass new legislation, a number of NRDNA groves decided to
form their own legislative body, called the Coalition Council of
Dalon ap Landu (CoCoDAL). Their legislation would only affect
those groves involved (primarily the Mother Grove of Berkeley,
Live Oak Grove of Berkeley, Greenwood Grove of Seattle and the
San Diego Grove). By late 1982, during the final phase of the
Druid Diaspora marked by Isaac's short return & leaving to form
ADF, it appears that the CoCoDAL was finished with its work
and quietly faded away. I suspect that the leaders of CoCoDAL
were just plain burnt out. It is uncertain whether the current
NRDNA groves still follow these rules.
-Scharding
A Summary of How the Council of
Dalon Ap Landu Kind of Worked
1996
1. All Third-Orders maintain a current address with the Carleton
Archdruid.
2. All new groves are announced to the Carleton Archdruid.
3. The Carleton Archdruid prepares a report when they retire.
4. Vote proposals are forwarded to the Carleton Archdruid.
5. The Carleton Archdruid then
writes to all the Third-Orders and starts a debate.
6. If a quorum of the Third Orders vote (say at least 1/8 or 1/3 or
_, this is uncertain), and all agree, it passed.
It is unlikely that the Council will ever return, because the
principle of grove independence is too strongly established and at
least half of the Third Orders are without current addresses on
record. It also seems that it is unlikely that any vote could gain
unanimity.
The Initial Letter of CoCoDAL
C. Early Summer 1981
To all ArchDruids & Solitary Thirds
Full Poop on the Higher Orders
The Higher Orders were originally started at Carleton. I
believe they got as high as Belenos [incorrect, they got up to
Sirona], before the original Carleton impetus petered out. After
that, two main problems arose. One was that Patriarchs (there
were no Matriarchs) were not permitted to resign, though they
dropped out and ceased functioning as M/Patriarchs, so no new
members could be Ordained. Problem #2 was that ALL Members
of the Council had to vote on an issue before the council, and at
some point, less than half of the Council could be reached, or
would respond to a vote. Groups struggled on, castrated, unable to
stay in touch, crippled by unchangeable rules, and with no access
to Higher Orders.
What we have to do is start it again for ourselves. I propose
retaining almost all of the original flavor: Third Orders only,
given for achievement, not tenure; no special status outside
themselves; not prerequisite in nature (you need not be 4th Order
to join the 5th); Council of Nth Order elects first M/P of N+1
Order, etc. I propose that we declare this Reform as a coalition of
Groves and solitary 3rds, since we cannot speak for all Reformed
Druids, within the old framework, and that these rules and
suggestions are therefore only applicable to Members of the
Coalition. We will institute this Coalition on Autumn Equinox, 19
YR 1981 c.e, with those Groves and Solitaries who respond to
join by that date. Please vote on the following Reforms, in this
format:
494
Reform #1
for: Kerry P (full last name)
against: Paul M
for the next year. This person will be in contact with the M/P,
organize meetings of the Order, etc.
5. A PERSON MAY BE A MEMBER OF MORE THAN
ONE ORDER. A PERSON MAY BE M/P OF AN ORDER,
AND OFFICER OF A GROVE. A PERSON MAY NOT BE M/P
OF MORE THAN ONE ORDER.
6. ORDINATIONS FOR ANY ORDER SHALL BE
DONE IN THE SUMMER, EXCEPT IN EMERGENCIES.
RESIGNING M/P SHOULD DO SO IN SUMMER, BUT IF
THIS IS NOT POSSIBLE, INVESTITURE OF NEW M/P
SHALL BE CONSIDERED EMERGENCY BUSINESS. M/P
REPORTS RESIGNATION TO M/P OF NEXT LOWER
ORDER, AND THIS DOCUMENT BECOMES PART OF THE
RECORDS OF THAT ORDER, AND SHOULD BE
RETAINED. Old M/P should be sure to get Order Records to the
new M/P, or to the M/P of N-1 Order, who will pass them along
to the new M/P.
7. CHILDREN UNDER PUBERTY MAY NOT HOLD
HIGHER THAN FIRST ORDER (and must, to be Members of
Angus). NO ONE UNDER 18 SHALL HOLD THE THIRD
ORDER, HENCEFORTH. Sorry, I don't feel there's any reason to
rush such a step. If you're interested at 16, you'll be interested at
18, or you shouldn't have been Ordained. Also, all the original
Carleton members were 18 or older.
Also, give your responses to the Suggestions. Please send
you responses to Chris Sherbak, 2345 Post St #21, San Francisco
CA 94115.
We don't want to set up a series of Bosses, or interfere with
your Grove's autonomy. I'm not trying to ego-trip, or ask a whole
lot of time or effort from people. "Drawing Down the Moon" has
initiated a flood of interest, and it would be nice to see these
organizational blocks cleared up so we could experience an
expansion. I hope as many Groves & Solitaries as possible
become part of this.
PLEASE RESPOND
Yours in the Mother
Joan Carruth, DAL
ArchDruid, Berkeley Grove NRDNA
Matriarch , Order of Diancecht
Issues for Voting by Coalition Council
1. PROPOSITIONS BEFORE THE ORDER OF DALON
AP LANDU (and the Higher Orders) WILL BE CONSIDERED
TO COME OUT ON A MAJOR HIGH DAY (Summer or
Winter) (propositions to be in the mail to all members of the
Coalition codal no later than said High Day) AND ARE TO BE
PASSED BY 2/3 OF ALL THIRD ORDERS WHOSE REPLIES
ARE RECEIVED BY THE NEXT MAJOR HIGH DAY
(approximately 90 days), In essence we are saying that a Member
may vote "for, "against", or "no vote", and issues will be decided
by those who have an active vote.
2. THIS REFORM (which will permit both codal business ,
and the restarting of the Higher Orders) SHALL BE
INSTITUTED BY A COALITION OF GROVES AND
SOLITARY THIRDS (originally those who choose to join by
Autumn Equinox, 19YR). ANY GROVE THAT WISHES TO
JOIN THE COALITION MAY DO SO BY 2/3 VOTE OF ITS
THIRD ORDER MEMBERS, DURING THE SUMMER. ANY
GROVE WISHING TO RESIGN FROM THE COALITION
MAY DO SO BY THE SAME METHOD. IN THE WINTER.
3. M/PS OF HIGHER (or special) ORDERS MAY
RESIGN OR OTHERWISE BE REPLACED WHEN
NECESSARY (as by illness or death) BY THIS PROCESS: IT IS
TO BE HOPED THAT THE OLD M/P SUGGESTS A
REPLACEMENT, WHO IS THEN CONFIRMED BY 2/3 OF
THE COUNCIL OF THAT ORDER BY 90 DAY ACTIVE
VOTE PROCEDURE.
IF THIS IS NOT DONE, OR NOT CONFIRMED, M/P OF
N-1 ORDER (i.e., the Order below the one in Question) SHALL
ACCEPT NOMINATIONS (90 days) OF AND BY MEMBERS
OF N ORDER (not for oneself) AND COUNCIL OF N-1
ORDER WILL ELECT NEW M/P FROM AMONG THESE
CANDIDATES.
4. WITH THE M/PS APPROVAL, ANY MEMBER OF
THE ORDER, OR THE CANDIDATE'S ARCHDRUID (who
shall then wear the emblem of that Order, whether a member or
not - this follows from the RDNA custom that a Third may
consecrate emergency Waters of Life in the Winter, but must then
wear the red ribbon) MAY PERFORM THE ORDINATION OF
A NEW MEMBER. This will permit there to be an active,
functioning Order in every Grove. In Groves in which the M/P of
the Order does not reside, Order members will elect (during the
fall) one of their members to be Head of N Order for that Grove
Other Items to Vote on:
A: I (solitary) OR WE (Grove) CHOOSE TO JOIN THE
PROPOSED COALITION.
B: JOAN CARRUTH (currently Matriarch of Dian Cecht, a
Special healing Order) IS CONFIRMED AS MATRIARCH OF
GRANNOS. Council of Grannos will be formed by Reordination
of members of daincecht, and this Council will elect the M/P of
Brachiaca.
Third Order Members please vote for, against, no vote on
issues and mail by Autumn Equinox.
AD of Grove (or Preceptor) should record and send votes
for all thirds in grove rather than grove thirds each mailing a
response to Chris (this enables us to see what the grove activity as
a whole is). Set up as shown on first page, on a sheet of paper.
Date it, sign it, say what officer of what grove you are, and mail it
to Chris.
Figure 1 Stephen Abbot & Joan Carruth,
Berkeley AD in 1978.
495
Important News for CoCoDAL!
AD’s and 3rds Especially Note!
Coalition Council of
Dalon Ap Landu
Druid Chronicler
Volume 4 Number 4
August 1981
We plan to restart the Higher Orders (4-10), Berkeley
Grove and as many other groves as wish to participate. Groves
should get a consensus (at least 2/3) of their 3rds on whether they
wish to be part and inform Chris by Autumn Equinox!!! Berkeley
really doesn’t want all the M/Patriarchs, so send suggestions for
3rds in your grove who you think would be good M/Ps or
members of any order, especially 4-7. Matriarch of ODC will
probably become M of Grannos.
These orders will be for the purpose of inciting further
inquiry among 3rds, and are granted for achievement, not tenure.
They have no further "rights" outside themselves, and are not
prerequisite in structure (i.e., you need not be 4th to be 5th)
Council of N Order elects M/P of N+1 order. Any 3rd or higher
may nominate a member, M/P of order confirms. Ordinations may
be done with the M/P’s approval, by any member of the Order, or
candidates AD so if the M/P is in Olympia, people in Santa Cruz
can still join the order) M/P s may resign. If selection is not
approved by 2/3 of that order, council of next lower order elects
new M/P. Here are my proposals. See what you think. "Est"
means "established"
Druid Chronicler Vol. 4, No. 5
Nov 1981
Members of the coalition:
Mother Grove
Live Oak Grove
Greenwood Grove
San Diego Grove
Rules Passed (precis)
1) Votes before the CoCoDAL will be voted on by
those- who respond to the Clearinghouse Grove
within 90 days of postmark.
2) Groves join in Summer by 2/3 vote of their Thirds;
Groves may resign in Winter by the same process.
3) Matriarchs/Patriarchs (M/Ps) may resign. There is
a Process for their replacement.
4) New members can be Ordained by their
ArchDruid, or another member of the Order, by
permission of the M/P
5) A person may be a member of more than one
Order, but not M/P of more than one.
4-Grannos —healers (est) green ribbon (est) ODC
will fold.
5- Brachiaca- altered states of consciousness- yellow
maniple (est) parties?
6) Resignation of M/P of N Order should be reported
to the M/P of N-1 Order, whether or not they are
immediately replaced.
6- Belenos- astrologers, scientist, teachers- yellow
ribbon (est)
7) Children under puberty shall not hold higher than
1st Order; no one under 18 shall be Ordained Third.
7 Sirona- earth activists, outdoors people, gardeners,
etc.- blue ribbon with wave (est)
Other Business Passed:
A) Joan Carruth shall be the Matriarch of
Grannos.
8-Taranis- warriors, armed and unarmed- orange
ribbon
Live Oak Grove volunteered to be Clearinghouse for 20 y.r.
Any Third Order member of the Coalition may originate a vote by
sending a copy of the vote to all member Groves or Solitaries. and
to the Preceptor of the Clearinghouse Grove.
Responses should be sent to the Clearinghouse, who will
count them and resort the results in the next Chronicler. The
address is Emmon Bodfish, 616 Miner Rd Orinda, CA, 945630
(oops should be Leslie, but its 2 AM already)
Rulings of the CoCoDAL are binding only to members of
the Coalition. These rules are meant in no way to inhibit the
autonomy of any member Grove or Solitary Third, but to facilitate
the functioning of the Reformed Druid movement, and make the
Higher Orders available once more. Each Third Order Coalition
member has one vote in the CoCoDAL, whether solitary or a
member of a Grove, though Grove Thirds should vote through
their Preceptor or- AD, so Emmon will not get confused as to
who's voted. If he gets the responses from all; the Thirds in a
member Grove at once, it'll simplify his counting
9- Llyr- Philosophers, thinkers, mystics, etc.- grey
ribbon
10- Danu-Emeritus order for significant long-term
service to the Earth Mother and RDNA. Nomination
and selection to order by M/Ps of Order 4-9, by 2/3
consensus. M/P of 10th order confirms- brown
ribbon.
Special Orders Must be 2nd order or above (except, of course the
kids)
Oberon- Bards (est) Blue ribbon (est)- working order
Merddyn- Magicians (est) staff or wand (est) proposed (no leader)
Lugh — Craftspeople (est) purple ribbon (est) may or may not
exist. There's no reason I can think of not to "restart" it anyway,
and maybe the original matriarch will resurface.
Angus- Childrens (est) pink sash- to puberty rites. Proposed. No
leader.
On our Autumn Equinox, Matriarch of ODC should be
confirmed by 2/3 of 3rd. Of participating Groves as M of
Grannos. Council of Grannos will be created by re-ordination of
members or ODC. Grannos council will then select m/p of
Brachiaca from all available 3rd candidates, present or by mail.
Please send info to Chris by Equinox. Let’s do it!
496
member Grove, may propose a new rule or a change by sending it
to Emmon Bodfish, Preceptor, Live Oak Grove, 616 Miner Rd.
Orinda, Calif, 94563. He will publish it in the next MISSALANY
and wait 90 days for responses from solitaries and Gerber Groves'
Third Orders. Remember, such rules are decided by those who
respond, so you cannot block a piece of legislation by not
answering. Pros and Cons may be sent in by a postcard or letter to
Live Oak Grove Address. We will publish the results.
Current CoCoDAL members: Live Oak Grove, Evergreen
Grove, Michael "Tiki" Teague, Chris Sherbak
More News on the CoCoDAL
Druid Chronicler
Samhain/Yu1e 20 y. r. (December 198l )
Volume 5 — Number 1
Live Oak Grove's official mailing address is: Live Oak
Grove c/o Emmon Bodfish 616 Miner Road Orinda, CA 94563
Joan has revived the old Council of Dalon ap Landu, calling
it the Coalition Council" of Dalon ap Landu (CoCoDAL). This
council represents the Carleton Traditionalists, and claims to
comprise all Groves and free Third Order Druids who have not
officially resigned. Speaking on behalf of CoCoDAL, Joan
informed me that:
To the Council of DAL
By Emmon Bodfish
A Druid Missal-Any, Lughnasadh 1990
1. No Groves have resigned from CoCoDAL. [This is
not exactly true; Mother Grove is not officially
participating in CoCoDAL, but has not yet tendered
its resignation. —Elton]
I propose at this season between Solstice and Lughnasadh,
to make these changes in the RDNA/NRDNA ordinary, New
Moon and Full Moon Services, the “Order of Common Worship,”
Services for Samhradh and Foghamhar and for Geimredh and
Earrach.
I propose to change the “False Uncil” script titles in the
written text, (not spoken,) from “Catechism” to “Libation,” and
from “Communion” to “Connexus.” This eliminates an obvious
borrowing, and the bad memories that cling to such for many
modern people. It installs in place of each a new title of Pagan
lineage.
I propose adding to the RDNA/NRDNA ordinary New
Moon and Full Moon Services, the same “Order of Common
Worship” Services, for Samhradh and Foghamhar and for
Geimredh and Earrach, the practice of pouring out offerings to the
trees. This has been tried and practiced and found to be
successful at Live Oak Grove, and now at Orinda Grove Site.
It is inserted in the Services after the “Communion”
(“Connexus”) and before the “Meditation.” After the Waters-ofLife have been shared and the final portion poured out into the
fire and or the earth, the officiating Third Order Druid/ess hands
the Grove Chalice back to the Server and receives from the Server
the Tree Chalice. This is a ceramic or precious metal cup
preferably in the shape of the Sutton Hoe cup or of Greek, Roman
or Indo-European libation cups.
It is filled with pure water and blood meal fertilizer*
(Which is available in the plant food section of any nursery or
garden shop) in the summer half of the year, the Season of Life,
and with pure water in the winter half of the year, the Season of
Sleep.
The officiating Third Order Druid/ess walks Sunwise
(clockwise) around the Grove altar circle, stopping before each
tree, calling its name in Gaelic, Gaidhlig, or English, (Ex. “Ah
Bheithen!” or “Birch!”) and pouring out part of the blood meal as
offering to the tree. The last of the libation is saved and offered to
the earth in the Offering Shaft, if the Grove has one, or one the
ground to the right of the altar. The Third Order Druid/ess then
passes the Tree Chalice back to the Server, who replaces it beside
the Grove Chalice. Then the “Meditation” begins.
2. There is no new business before CoCoDAL at this
time.
3. Live Oak Grove is acting as Clearinghouse Grove
(ChG) for CoCoDAL during 20 y.r. (1981-82). They
can be contacted through Live Oak Grove's mailing
address, given above.
According to Joan, any member of the Coalition may bring
business before CoCoDAL by a four-step process:
1. Write a formal petition and send it to the ChG.
2. The ChG will mail a copy of the proposal to each
member Grove
3. CoCoDAL will wait 90 days from the date of
mailing for a reply to each proposal.
4. After the waiting period, the ChG will tally t
responses yea and nay, then announce both the
proposal and the result of the vote.
When she originally spoke to me, Joan informed me that the
results of each vote would be printed in the next issue of the
Druid Chronicler. I unfortunately had to tell her that this is not
necessarily so; please see my comments about news and the
printing thereof on page 7. I will try, but schedule and space
constraints may prevent me. If this happens, I assure that she will
make other arrangements; she was not sure when we talked.
Coalition Council
of Dalon Ap Landu
A Druid Missal-Any
April 1982
Volume 6 Number 2
CoCoDAL has opened its shutters for business after a long,
wet, miserable winter. We have nothing by way of old business
pending. However, we have several pieces of new business.
One: we would like to encourage any Groove or solitary
Third who has not already done so to join the Council,
Another: I have heard several proposals for streamlining the
selection of Matriarchs/ Patriarchs of the Higher Orders. Some of
them sound pretty good, but I have already put in enough of my
opinions and proposals for a while, so if any of you would like to
propose a change, please do so. Any Third Order who is a
member of the Council, either as a solitary or as a member of a
Note: It is not known if there were any replies to this proposal.
497
SECTION TWO:
RDNA Constitutions
Carleton Constitution
1965, with possible revision in 1970.
We, the Reformed Druids of North America at Carleton College,
in order to make our existence more fruitful, do hereby enact this,
our Constitution.
This is the format of most constitutions used in RDNA up to
the late 1970s. It is in the format normally used in student
organizational charters at Carleton. The Jan 27, 1965 vote
requires official groves to have a constitution, but doesn't say
what to put in them. In practice, most groves don’t make or
submit them. – Scharding
ARTICLE I
The name of this organization shall be the Reformed Druids of
North America at Carleton College.
ARTICLE II
Any student at Carleton College may become a member of this
organization upon presenting a petition, which may be oral,
stating that he believes in the basic tenets of North American
Reformed Druidism as set forth in this Constitution.
ARTICLE III
The basic tenets of North American Reformed Druidism are
these:
1) North American Reformed Druids believe that one of the many
ways in which the object of man's search for religious truth can be
found is through Nature, the Earth-Mother.
2) North American Reformed Druids believe that Nature, being
one of the primary concerns in man's life and struggle, and being
one of the Objects of Creation, is important to man's spiritual
quests.
ARTICLE IV
There shall be three officers of the Reformed Druids of North
America:
1) The Archdruid must be at least a third-order North American
Reformed priest. He [or she] shall preside over all meetings.
2) The Preceptor must be at least a second-order North American
Reformed Druid, shall assist in services, and shall be the principal
officer in the secular arm of the Reformed Druids of North
America.
3) The Server must be at least a first-order North American
Reformed Druid, and shall assist in services.
ARTICLE V
Elections for the posts of Archdruid, Preceptor, and Server shall
be held annually, in May. Unless a member objects, the posts will
be filled by a voice vote, with nominations being accepted from
the floor of the meeting. Only those qualified to hold the posts
may be nominated for any post.
ARTICLE VI
This Constitution may be attended by a majority vote in two
consecutive meetings of the Reformed Druids of North America.
A quorum, which shall be one-eighth of those members known to
the officers, must be present at both meetings.
I certify this to be a true and accurate copy of the Constitution of
the Reformed Druids of North America at Carleton College, read
and approved at two consecutive meetings by all members
present.
Figure 2 A Grove is a changing mixture of
permanence and living elements.
-David Fisher
498
Constitution of the
Reformed Druids of
North America at The University
of South Dakota
known to the officers to be current members, must be present at
both meetings.
We, the Reformed Druids of North America at the University of
South Dakota, in order to make our existence more fruitful, do
hereby enact this, our Constitution.
Constitution of the
Berkeley Grove
Of the Reformed Druids
Of North America
Approved this 23rd day of April, 1966, in the third year of the
worship of the Earth-Mother, by the Drynemetum of the
University of South Dakota.
Norman E. Nelson, 5P, Arch-Druid.
ARTICLE I
The name of this organization shall be the Reformed Druids of
North America at the University of South Dakota.
1968
ARTICLE II
We, the Berkeley Grove of the Reformed Druids of North
America, in order to make our existence more fruitful, do hereby
enact this constitution.
Any student at the University of South Dakota, or any resident of
Vermillion, South Dakota, may become a member of this
organization upon presentation of a petition, which may be oral,
stating that he believes in the basic tenets of North American
Article the First
ARTICLE III
The name of this organization shall be the Berkeley Grove,
Reformed Druids of North America.
these:
1) North American Reformed Druids believe that one of the many
ways in which the object of man’s search for religious truth can
be found is through Nature, the Earth-Mother.
one of the primary concerns in man’s life and struggle, and being
one of the objects of creation, is important to man’s spiritual
quests.
Article the Second
Any person may become a member of this grove upon presenting
a petition, which may be oral, stating that he believes in the basic
tenets of Reformed Druidism (see Article the Third).
Article the Third
Now, the basic tenets of Reformed Druids are these:
ARTICLE IV
The object of the search for religious truth may be
found through the Earth-mother, who is Nature; but
this is only one way among many.
There shall be three officers of this Drynemetum of the Reformed
Druids of North America:
1) The Arch-Druid must be at least a third-order North American
Reformed priest. He shall preside over all services and meetings
of the Drynemetum.
Reformed Druid, shall assist in services, and shall be the principle
America at the University of South Dakota.
Nature, as one of the objects of creation and as
something with which our lives are spent, is of great
spiritual importance.
Article the Fourth
The basic tenets of Reformed Druidism may also be phrased in
the time-honoured three-fold manner, thusly:
1.NATURE is good.
ARTICLE V
2.Nature IS good.
Elections for the posts of Arch-Druid, Preceptor, and Server shall
be held annually, in September. Unless a member objects, the
posts will be filled by a voice vote, with nominations being
accepted from the floor of the meeting. Only those qualified to
hold the posts may be nominated for any post.
The Arch-Druid shall have the right to appoint any qualified
member to fill an unexpired term, and may appoint any qualified
member to serve in his place as Arch-Druid pro tem.
3. Nature is GOOD.
Article the Fifth
The officers of the Berkeley Grove shall be:
The Arch-Druid, who must be a third order priest of the
Reformed Druids of North America.
The Preceptor, who must be at least a second order
Reformed Druid.
The Server, who must be at least a first order Reformed
Druid.
ARTICLE VI
This Constitution may be attended by a majority vote in two
consecutive meetings of the University of South Dakota
Drynemetum. A quorum, which shall be one-eighth of those
Article the Sixth
499
The duties of these officers are as follows:
The Arch-Druid shall preside over meetings and is the
spiritual head of the grove. If, for any reason, he is unable to
attend a meeting, he shall appoint another third order priest to
preside over the meeting.
The Preceptor shall assist in services and is the secular head
of the grove and its treasurer. If, for any reason, he is unable to
attend a meeting, he shall appoint a qualified person to serve in
his stead.
The Server shall assist at services and in any other ways the
Arch-Druid or Preceptor request.
Reformed Druids
of North America
Chicago Grove
24 July, 1970
Constitution of the Chicago Grove of the Reformed Druids
Article I The name of this organization shall be the Chicago
Grove of the Reformed Druids of North America.
Article the Seventh
Article II Any resident of the Chicago area may become a
member of this organization upon presenting a petition, which
may be oral, stating that he believes in the Basic Tenets of North
American Reformed Druidism as set forth in this constitution.
Other officers may be added as necessary with the consent of the
Berkeley Grove.
Article the Eighth
Article III The Basic Tenets of North American Reformed
Druidism are these:
North American Reformed Druids believe that one of the
many ways in which the object of man’s search for religious truth
can be found through Nature, the Earth-mother.
North American Reformed Druids believe that Nature,
being one of the primary concerns in man’s life and struggle, and
being one of the Objects of Creation, is important to man’s
spiritual quests.
Elections for the officers of the Berkeley Grove shall be held
annually in the season of Foghmhar, near the time of the autumnal
equinox. Elections will be held by voice vote, unless there is an
objection. Only qualified druids will be nominated for officers.
Article the Ninth
There shall be two kinds of members of the Berkeley
Grove.
An active member shall be a member who has agreed to the
basic tenets, partaken of the waters-of-life, and attended at least
half of the meetings in the previous quarter.
An inactive member shall be any member who has not
attended at least half the meetings in the previous quarter, unless a
good excuse is given, such as sickness or death, and who has not
formally notified the Arch-Druid or Preceptor that he is leaving
the grove.
Article IV There shall be three officers of this organization:
The Arch-Druid must be at least a third order North
American Reformed Druid priest. He shall call for all services.
The Preceptor must be at least a second order North
American Reformed Druid, shall assist in services, and shall be
the principal officer in the secular arm of this organization.
The Server must be at least a first order North American
The Arch-Druid shall appoint, or cause to be appointed,
such other officers as may be necessary to preside at services, as
directed in the by-laws.
Article the Tenth
This constitution may be amended by a majority vote in two
consecutive meetings of the Berkeley Grove. A quorum, defined
as one half of the active members of the grove, must be present at
both meetings.
Article V Election of officers shall be held in October at a date set
by the officers, by secret ballot. Only those qualified to hold the
posts may be nominated for them. The term of office is as
follows:
The term of office shall extend for one year, from October
31 to October 31, investiture to take place immediately before the
Samhain service.
Should an office fall vacant, it shall be filled as provided in
the by-laws.
No officer may serve more than two consecutive terms in
the same office.
Article the Eleventh
The officers of the Berkeley Grove and the Reformed Druids of
North America disclaim any responsibility for any mind-warping
experiences at any meeting, official or unofficial, of the Berkeley
Grove. They DO, however, claim credit for any spiritual
enlightenment which may be forthcoming, unless the one
enlightened denies them such credit.
Fall Equinox, 1968
Article VI Secular Business:
A meeting shall be considered secular, while a service shall
be considered spiritual. A meeting shall be called by the ArchDruid. A quorum shall consist of one quarter of the members of
the Grove.
Any member of this organization may vote in secular
matters such as the amendment of the constitution, the election of
officers, the enactment of by-laws, and such other matters as may
be provided for in the by-laws.
The business meetings of this organization shall have
control over all secular matters and shall direct the Preceptor in
the execution of such matters. The meeting may, by simple
500
majority, enact by-laws to govern any phase of secular activity;
such by-laws to be subordinate to the constitution, as interpreted
by the Arch-Druid, Preceptor, and Server of the Grove.
The SDNA Constitution
Here is a generic Grove constitution from 1975, as envisaged by
Isaac Bonewits for future groves in the SDNA & HDNA (and
possibly in some NRDNA groves). It is uncertain whether any
grove besides the Hasidic Druid of North America and the Twin
Cities Grove ever adopted this constitutional format. As you can
tell, it is more complex and explicit about it's terminology than the
Generic Carleton constitution. Scharding
Article VII Spiritual Business:
Spiritual Business shall be controlled by the High Council,
subject only to the authority of the Council of Dalon ap Landu.
All third order Druids of the Grove shall be voting members
of the High Council, meetings of which must be called and
presided over by the Arch-Druid.
The Arch-Druid shall decide if a quorum is present at a
meeting of the High Council and he shall hold veto power over all
acts of the High Council.
The Arch-Druid shall appoint some voting member of the
High Council to keep The Book of the Worship of the Earthmother, which shall consist of a record of all matters of doctrine
and ritual as decided by the High Council.
Article VIII Amendments to the Constitution must be
passed by _ vote of the entire organization at two meetings not
less than one week apart; such voting to be carried out under the
direction of the Arch-Druid.
Article IX This grove shall be considered as having been
formed when three of more Druids of the Chicago area adopt this
Constitution and elect an Arch-Druid, a Preceptor, and a Server.
Subsequent election of officers shall be as directed in Article V.
I certify the above to be a true and accurate copy of the
Constitution of the Chicago Grove of the Reformed Druids of
North America, read and approved at two consecutive meetings.
Glenn McDavid, Arch-Druid
CONSTITUTION OF THE _______
GROVE OF THE
___________ DRUIDS OF NORTH
AMERICA
We, the __________ Druids of North America, living in the
vicinity of _____________________________, in order to make
our existence more fruitful, do hereby enact this, our Constitution.
ARTICLE ONE
The name of this organization shall be The __________ Grove of
the ___________ Druids of North America and it shall be an
autonomous Grove within the Branch of the Reform known as
___________ Druidism.
ARTICLE TWO
Any person, regardless of race, gender, color, culture, age or
sexual preferences may become a member of this organization
upon presenting a petition, which may be oral, stating that she or
he believes in the Basic Tenets of North American Druidism, as
set forth in The Book of Law in The Druid Chronicles, and that
she or he further believes in and agrees with the self-definition of
this Branch of the Reform.
The Constitution of the
Reformed Druids of the
Grove of Ann Arbor
ARTICLE THREE
Any person may become a member of the Grove upon his or her
making a petition which shall be a declaration of his or her
subscribing to the Basic Tenets of the Reformed Druids of North
America. Said petition shall be made in writing or in speech to
the Arch-Druid of the Grove.
There shall be elected three officers of the Grove:
the Arch-Druid, who shall be a priest of the third order of the
Reformed Druids of North America;
the Preceptor, who shall be of the second order of the Reformed
Druids of North America;
the Server, who shall be of the first order of the Reformed Druids
of North America.
These officers shall be elected by a simply majority of the
members of the Grove. [“annually in October.” –Amended 9 July
1976]
This Constitution may be amended by a majority of votes of at
least one third of the members of the Grove at two consecutive
meetings of the Grove.
[“This Constitution may be amended by a majority vote at two
consecutive meetings of the Grove, provided each is attended by
at least one-third of the members”-Amended 9 July 1976]
Unanimously approved this 88th day of Samradh, 11th year of
worship.
I certify that this is a true and accurate copy of the constitution of
the Reformed Druids of the Grove of Ann Arbor.
Ellen Shelton, Archdruid
27 Jul 1973
The Basic Tenets of North American Druidism, as set forth in The
Book of Law, are these:
1) The object of the search for religious truth, which
is a universal and a never-ending search, may be
found through the Earth-Mother; which is Nature; but
this is one way, yea, one way among many.
2) And great is the importance, which is of a spiritual
importance, of Nature, which is the Earth-Mother; for
it is one of the objects of Creation, and with it do
people live, yea, even as they do struggle through life
are they come face-to-face with it.
ARTICLE FOUR
The self definition of the Branch of the Reform to which this
Grove shall belong, which is the __________ Druids of North
America, is as follows ______________________________
501
ARTICLE FIVE
ARTICLE SEVEN
There shall be at least five officers of the Grove:
A member of this Grove shall be defined as one who:
1) Is at least a First Order Druid/ess
2) Has asked that her or his name be placed in the Grove Records
as being a member of the Grove.
3) Has attended at least one-third of all services held by the Grove
during the time since attaining initial membership as defined in
section (1) and (2) of this Article; save that the Grove may, by
majority vote, suspend this rule for any former member who, by
reason of illness, require extensive travel or other emergency has
been unable to attend services as desired.
4) Has kept current with whatever dues the Grove may vote in
during the annual election.
1) The Archdruid/ess must be at least a Third Order Druid/ess,
holding legitimate Apostolic Succession from the Original Grove
at Carleton College. He or she shall preside over all meetings and
most religious services and shall be a member of the Provisional
Council of Archdruids. She or he shall perform those functions
usually performed by a Pastor in other religious organizations.
2) The Preceptor must be at least a Second Order Druid/ess, shall
assist in services, and shall be the principal officer for secular
matters, including the handling of the Grove's treasury, if any.
3) The Server must be at least a First Order Druid/ess and shall
assist the Archdruid/ess insofar as he or she may be called upon to
do so, including those function usually performed by a Secretary
in other religious organizations, unless the Preceptor shall have
decided to perform them.
4) The Chief Bard must be at least a Second Order Druid/ess and
learned in matters of poetry, music, dancing and song. She or he
shall be responsible for all Bardic matters within the Grove. She
or he shall be elected as soon as there is a person qualified to hold
this post and annually thereafter, and may hold one of the other
posts at the same time; but need not be present for the founding of
this Grove.
5) The Assistant Archdruid must be at least a Third Order
Druid/ess, holding legitimate Apostolic Succession from the
Original Grove at Carleton College. She or he shall be elected as
soon as there is a person qualified to hold this post and annually
thereafter, and may hold the office of Preceptor, Server or Chief
Bard at the same time; but need not be present for the founding of
this Grove. She or he shall serve those functions usually
performed by an Assistant Pastor in other religious organizations
and shall preside over services in the absence of the
Archdruid/ess.
6) Other officers may be added from time to time as the Grove
shall decide when they are needed.
ARTICLE EIGHT
This Constitution may be amended by a majority vote of the
members of this Grove in two consecutive meetings, a quorum
being present.
A quorum for this and all purposes shall be taken to be two-thirds
of the members of the Grove. All members of the Grove who miss
the first meeting at which an amendment to this Constitution was
passed must be notified in writing of the date and place for the
second meeting, as well as the content of the amendment.
ADOPTED this _______ day of _________, in the Year of the
Reform, being the date of ___________ in the Common Era, by
_________________
_________________
_________________
_________________
ARTICLE SIX
Elections for the posts of Archdruid/ess, Preceptor, Server, Bard
and any other officers decided upon shall be held annually during
the period of Foghamhar, except for the first election for each
post. Unless a member of the Grove shall object the post shall be
filled by a voice majority vote, with nominations being accepted
from the ground of the meeting. If such an objection is lodged, the
election shall be by majority vote or secret ballot.
Only members of the Grove may vote for the officers of the
Grove and only those persons qualified to hold the posts may be
nominated for them.
Also at this time the Grove may vote upon the amount, if any, of
dues to be paid by all members of the Grove; said dues to be used
strictly for the expenses of the Grove and to be kept by the
Preceptor.
502
Constitution of the Reformed
Druids of North America
at Carleton College
The Constitution
of the “Big River Grove”
of the Reformed Druids
of North America at
Saint Cloud State University
1977
We, the Reformed Druids of North America at Carleton College,
in order to make our existence more fruitful, do hereby enact this,
our Constitution.
By Scharding, 1995
ARTICLE I. The name of this organization shall be the
“Reformed Druids of North America at Carleton College”.
ARTICLE I NAME
ARTICLE II. Any person may become a member of this
organization upon presenting a petition, which may be oral, to the
Arch-Druid stating that he believe in the basic tenets of North
American Reformed Druidism as set forth in this Constitution.
The name of this organization shall be the Big River Grove of the
Reformed Druids of North America at Saint Cloud State
University. We are loosely affiliated with the international
Council of Dalon ap Landu, the chief legislative branch of the
Reformed Druids of North America, as headed by the current
Arch-Druid of Carleton College in Northfield Minnesota.
ARTICLE III. The basic tenets of North American Reformed
Druidism are these: 1) North American Reformed Druids believe
that one of the many ways in which the object of one’s search for
religious truth can be found is through Nature, the Earth-mother.
one of the Objects of Creation, is important to one’s spiritual
quests.
When the club consists of less than 3 members, it is called a
“protogrove”. When the club consists of 3 or more members, it is
called a “grove”.
Our name is generally shortened to “RDNA” or “Druids” in nonofficial literature.
ARTICLE IV. There shall be three officers of the Reformed
Druids of North America: 1) The Arch-Druid must be at least a
Third-Order North American Reformed priest. He shall preside
over all meetings. 2) The Preceptor must be at least a SecondOrder North American Reformed Druid, shall assist in services,
and shall be the principle officer in the secular arm of the
Reformed Druids of North America. 3) The Server must be at
least a First-Order North American Reformed Druid, and shall
assist in services.
ARTICLE II PURPOSE
We, the Reformed Druids of North America at Saint Cloud State
University, in order to make our search for personal spiritual truth
more fruitful, do hereby enact this, our Constitution.
ARTICLE III MEMBERSHIP
Any student, faculty, staff member, university employee or their
friends at Saint Cloud State University may become a member of
this organization upon presenting a petition, which may be oral,
stating that she or he believes in the basic tenets of North
American Reformed Druidism as set forth in this Constitution.
ARTICLE V. Elections for the posts of Arch-Druid, Preceptor,
and Server shall be held annually, in May. The posts will be
filled by a majority vote, with nominations being accepted from
the floor of the meeting. Only those qualified to hold the posts
may be nominated for any post.
these:
1) North American Reformed Druids believe that one of the
many ways in which the object of man’s search for religious truth
can be found is through Nature, the Earth-Mother.
one of the primary concerns in man’s life and struggle, and being
one of the Objects of Creation, is important to man’s spiritual
quests.
ARTICLE VI. This Constitution may be attended by a majority
vote in two consecutive meetings of the Reformed Druids of
North America. A quorum, which shall be one-third of those
members known to the officers, must be present at both meetings.
Adopted May, 1977
-Donald M. Morrison
There will be no restriction on membership or participation
because of sex, gender, age, race, colour, religion, creed,
philosophy, place/nation of origin, sexual preference,
physical/mental ability or politics. Nor will this organization
discriminate against any non-member student, faculty, staff
member or university employee for the above reasons. The only
notable restriction is that voting & holding office is only
permitted for currently enrolled students of Saint Cloud State
University.
There are no membership dues.
503
Amon Sul Grove
Constitution
ARTICLE IV
There shall be three officers of the Reformed Druids of North
America, if there are sufficient numbers of members. The role of
Preceptor and Server may be left vacant if there is insufficient
work for them to do, or if none wishes to fill their role. The
officer(s) must be full-time enrolled students at Saint Cloud State
University. Their job description is as follows:
1) The Arch-Druid must be at least a third-order North American
Reformed Druid. He or she shall preside over all meetings.
Reformed Druid, shall assist in services, and shall be the principal
America.
Reformed Druid, and shall assist in activities.
2001
The summer solstice was celebrated by observing the sunrise and
sunset at the Sacred Circle. The Water of Life was consumed on a
regular basis during and between the two ceremonies. The Grove
has adopted the following tenets:
The Amon Sul Grove is devoted to the worship of nature.
We believe that all Druids are equal and consequently we do not
recognize any hierarchical structures or "Orders".
All members are authorized to conduct any and all rites and
rituals related to Druidism.
All offices are strictly functional and do not carry any status
beyond conducting necessary organizational tasks of the Grove.
The Arch-Druid shall publicly represent the Grove. The Scribe
shall be responsible for Grove correspondence. The Purser shall
be responsible for handling the Grove's finances.
Anyone wishing to be a member of the Grove shall inform the
Scribe of such intent.
Visit the Grove’s web site at: http://geocities.com/gandalf4.geo.
Contact the grove by sending an email to [email protected].
ARTICLE V ELECTIONS & VOTING
A. Elections for the posts of Arch-Druid, Preceptor, and Server
shall be held biannually, in May and November. A vacancy in the
Archdruidcy will necessitate an election within 2 weeks,
vacancies in the Preceptorship or Servership may wait until May
or November. An election can be called within 2 weeks by 10%
of the membership or 2 members, whichever is less.
Eurisko Grove
Constitution
B. Unless a member objects, the posts will be filled by a voice
vote, with nominations being accepted from the floor of the
meeting. Only current students of Saint Cloud State University
may vote. Only those qualified to hold the posts may be
nominated for any post. Entry to all orders is accessible to all
possible members of the Grove. The candidate with the majority
of cast votes will win elections.
Aug 2002
The Eurisko Grove is in Hampton, VA and we can be reached at
[email protected]. "Eurisko" in Greek means "I discover
things" which is the general approach we have to our Druidry. We
are all previously Wiccan trained and studying under ADF.
C. This Constitution may be amended by a majority vote in two
consecutive meetings of the Reformed Druids of North America.
A quorum, which shall be one-eighth of those members known to
the officers, must be present at both meetings.
Five members in total; three humans (Mike 'Gwydion" Ream,
Jacquie Ream, Vonn Gants), one dog (Apollo), and one cat
(Agnes).
D. All other operating decisions (including choosing a faculty
advisor) will be determined by the same methods as in section C
immediately above, as the situation arises.
Our length of office is generally one year from Yule to Yule.
Mike and Jacquie Ream = co-senior druids
Vonn Gants = student
Apollo = head of security
Agnes = keeper of mysteries
ARTICLE VI EXPULSION
Members are welcome to disagree with each other and still be
members. There is no current process for expulsion in our group.
Rather, let us work out our problems instead of avoiding them.
Our basic tenets are:
1) Nature is good
2) When in doubt consult your nearest tree
3) Question authority
4) Each member of Eurisko Grove is encouraged to study under
different teachers
5) Suggested titles of recognition; protégé, contemporary, and
mentor
6-10) to come as we think of them
ARTICLE VII AUTHORITY
In the event that there is a conflict between the Council of Dalon
ap Landu record of legislation and the club constitution, the club
constitution shall supersede the Council’s rules. We are, after all,
only voluntarily connected with them.
In the event that there is a conflict between our club’s constitution
and the general guidelines of the authorities-that-be at Saint Cloud
University, the group will obey the wishes of the University.
The club will follow all local, state & national laws.
504
ARTICLES OF ASSOCIATION
SECTION THREE:
Evolution of Modern
Druidic By-Laws
of a Religious Group to be known as
PENTALPHA:
The Association for the Advancement
Included here to show how other members of the modern
Druid movements have chosen to organize themselves far beyond
the simple RDNA’s roots.
of Aquarian Age Awareness
The undersigned, a majority of whom are citizens of the United
States, desiring to form a religious association in California,
U.S.A., declare
Articles of Association
and By-Laws of Pentalpha
FIRST. The name of the Association shall be Pentalpha: The
Association for the Advancement of Aquarian Age
Awareness.
By Isaac Bonewits
Pentalpha Journal Dec 1978
SECOND: The place in this State where the principal office of
the Association is to located is the City of Oakland, Alameda
County
Editor’s Note: Pentalpha was something Isaac formed with
Selene to experiment with a new umbrella organization, since he
felt that the RDNA was not adaptable for that purpose. After a
few productive years, Pentalpha folded as a legal organization,
and then a few years later, ADF was begun in 1983. As a result, I
prefer to see Pentalpha as a test-run for ironing out the
organizational aspects of ADF. -Scharding
THIRD: Said Association is organized exclusively for charitable,
religious and educational purposes, including, for such purposes,
the making of distributions to organizations that qualify as exempt
organizations under section 501(c)(3) of the Internal Revenue
Code of 1954 (or the corresponding provision of any future
United States Internal Revenue Law).
As promised in the last issue here are the Articles of Association
and By-Laws of Pentalpha, along with our statement of
philosophy.
FOURTH: The names and addresses of the persons who are the
Initial Trustees of the Association are as follows:
Philosophy
Pentalpha: The Association for the Advancement of
Aquarian Age Awareness is a religious, educational and charitable
association devoted to seeking and sharing the many paths by
which the Aquarian Age may be entered. We are a religious
group because we seek to be among those spiritual midwives who
are helping with the painfully slow birth of a new consciousness
that is gradually transforming. humanity. We are an educational
organization in that we seek to assist people in discovering and/or
creating their own paths to physical, psychic, emotional, mental
and spiritual growth. We are a charitable institution in that we
seek to collect and disburse funds to those Aquarian age
organizations and individuals most in need of support for their
Aquarian research and activities.
Among the many organizations and systems of growth that
are now beginning to blossom, there exist several Minority Belief
Systems that are less "respectable" and that receive less support
from the spiritual growth movement. Although we work with
individual and groups from many mystical, magical, artistic and
scientific backgrounds, we have chosen to place a special
emphasis on the unfashionable spiritual movements of the
Aquarian Age, such as Neopaganism, Witchcraft, Vodoun and
Ceremonial Magic. We believe that the insights to be gained
from these neglected faiths may inject fresh life and joy into the
Aquarian movements in particular and human evolution in
general.
Deborah Selene Bonewits and
Philip Emmons Isaac Bonewits
5543 Claremont Avenue, no.2
Oakland, CA 94618
Deborah Lowe
475 Sanchez Street
San Francisco, CA 94114
FIFTH: No part of the net earnings of the Association shall inure
to the benefit of, or be distributable to, its members, trustees,
officers, or other private persons, except that the Association shall
be authorized and empowered to pay reasonable compensation for
services rendered and to make payments and distributions in
furtherance of the purposes set forth in Article Third hereof. No
substantial part of the activities of the Association shall be the
carrying on of propaganda, or otherwise attempting, to influence
legislation, and the Association shall not participate in, or
intervene in (including the publishing or distribution of
statements) any political campaign on behalf of any candidate for
public office. Notwithstanding any other provision of the articles
this Association shall not, except to an insubstantial degree,
engage in any activities or exercise any powers that are no not in
furtherance of the purposes of this Association
SIXTH: Upon the dissolution of this Association, the Board of
Trustees shall, after paying or making provision for the payment
of all the liabilities of the Association, dispose of all the assets of
the Association exclusively for the purposes of the Association in
such manner, or to such organization or organizations organized
and operated exclusively for charitable, educational or religious
purposes as shall at that time qualify as an exempt organization or
505
organizations under section 501(c)(3) of the Internal Revenue
Code of 1954 (or the corresponding provision of any future
United States Internal Revenue Law), as the Board of Trustees
shall determine. Any of such assets not so disposed of shall be
disposed of by the Court of Common Pleas of the county in which
the principal office of the Association is then located, exclusively
for such purposes or to such organization or organizations, as said
Court shall determine, which are organized and operated
exclusively for such purposes.
BY-LAWS OF PENTALPHA
Article 1: Offices
The principal office of the Association in the State of California
shall be located in the City of Oakland, County of Alameda. The
Association may have other such offices, either within or without
the State of California, as the Board of Trustees may designate or
as the business of the Association may require from time to time.
The undersigned, being the Initial Trustees of the above
Association, being duly sworn, upon their oaths did each say that
the statements and matters set forth herein are true and in witness
whereof, we have hereunto subscribed our names this 7th day of
November, 1978.
Article 2: Meetings of the Members of Record.
The annual meeting of the members of record of this Association
shall be held at its principal office, 5543 Claremont Avenue, no.2,
in the City of Oakland, State of California, at 3:00 PM on the first
Monday in August, at which time they shall transact such
business as shall properly come before them. Members of record
for voting purposes are those members who
signed,
Deborah Selene Bonewits
Philip Emmons Isaac Bonewits
Deborah Lowe
(a) have attended a minimum of twelve church
services during the preceding year;
(b) are up to date with church dues;
(c) who have not voluntarily withdrawn from the
church nor been excommunicated by the Board of
Trustees;
(d) are members of record on July 1st of tire year of
the meeting in question;
(e) have signed a statement indicating that they have
read, understood, and accepted these by-laws.
Each member of record shall have one vote. There shall be no
proxy votes. There shall be mailed to each member of record at
his or her last known address, at least ten days prior to the annual
meeting, a notice setting out the time and place of the annual
meeting. In case a quorum be not present at the annual meeting,
those present may adjourn to such day as they shall agree upon,
and notice of such adjournment shall be mailed to each member at
least ten days before such adjourned meeting; but if a quorum be
present, they may adjourn from day to day and no notice need be
given. A special meeting of members may be called at any time
at the request of a trustee or of one-third of the members of the
Association. Such meeting shall be called by the secretary, who
shall mail a notice, stating the object of the meeting, to each
member at least ten days before such meeting.
Article 3: Election of Trustees.
The Initial Trustees of this Association having been chosen by
Divine Selection as such, shall serve in perpetuity. They may
elect to their ranks from time to time such other persons as they
shall unanimously agree are also divinely called to serve as
trustees. Such secondary elections shall be for periods of a year
and a day each, and shall require unanimous agreement of the
Initial Trustees upon each occasion of re-election. Such
additional trustees shall exercise equal powers and responsibilities
with the Initial Trustees, save where otherwise stated in these bylaws.
Article 4: Meetings of Trustees.
The trustees shall hold regular meetings on the first day of each
month at 7:00 PM, at the office of the Association in California or
at other such time as they shall appoint. Special meetings may be
called by the president by giving one day's notice to each trustee.
A majority of the trustees shall constitute a quorum. The trustees
506
shall have the general management and control of the business
and affairs of the Association and shall exercise all the powers
that may be exercised or performed by the Association, under the
statutes, the articles of association and the by-laws.
Unofficial Introduction
to ADF By-Laws
Article 5: Executive Committee.
Ar nDraoicht Fein (ADF) is not officially related in any way to
the Reform. However, because it was founded by Isaac Bonewits,
not long after his attempts at Reforming the NRDNA, it may
provide some idea of the type of national organization that Isaac
was dreaming of during the Isaac debates of the 1970s and the
experiment with the Pentalpha organization. By analyzing the
ADF, you might better understand the experimentations of the
SDNA from 1974-79, which in retrospect looks like the training
grounds for what would be ADF in 1983. It should be
remembered that ADF was not just Isaac's project, but the work
of many individuals. Since Isaac stepped down in the mid-90s as
Archdruid, yet more changes have occurred in the ADF, and
newer editions of their by-laws should be referenced.
The trustees are authorized in their discretion to appoint from
their number an executive committee of three members, Who
shall be vested with the powers of the Board when the same is not
in session.
Article 6: Officers.
The officers of this Association shall consist of a president,
secretary, treasurer, and other such officers and agents as may
from time to time be chosen. The president shall preside at all
meetings of the trustees and members, and shall have general
control over the affairs of the Association, subject to the trustees.
The secretary shall keep a record of all votes and minutes of the
proceedings of all meetings, and shall give notice as required in
these by-laws of all meetings. The treasurer shall sign all checks,
drafts, contracts and other instruments for the Association, and
shall have the custody of all moneys of the Association received
or disbursed, and shall deposit all moneys and valuables in the
name of and to the credit of the Association in such banks or
depositories as the trustees shall designate. All these officers
shall be selected by the Board of Trustees.
By-Laws of Ár nDraíocht Féin:
A Druid Fellowship, Inc.
as of November 1st, 1994 c.e.
Article 7: Vacancies.
ADF Preamble:
In the case of the death, disability, resignation or otherwise of one
or more of the officers or trustees, the remaining trustees,
although less than a quorum, shall fill the vacancies for the
unexpired term.
1) Ár nDraíocht Féin: A Druid Fellowship, Inc., also known as
"A.D.F.," is the legal structure for a Neopagan Druidic
religion based on the beliefs and practices of the ancient
Indo-Europeans, adapted to the needs and sensibilities of
modern people. We are a nonprofit religious, scientific,
educational, artistic, and charitable corporation, organized
to practice the full spectrum of legal activities practiced by
any religious organization.
2) As we define it, Neopagan Druidism is a polytheistic,
nondualist, nonsexist, nonracist, scientific, holistic, and
ecologically oriented faith. We are dedicated to the
preservation of our Holy Mother Earth, the full achievement
of human potential, the revival of the worship of the Old
Gods in a modern context, and the creation of a world of
peace, love, freedom, health, and prosperity for all
intelligent beings.
3) The following bylaws are intended to help us achieve these
ideals and all future bylaws and amendments shall be
similarly intended.
Article 8: Amendments of By-Laws.
Suggestions for amendments of these by-laws may be made by
majority vote of the members of record at any annual meeting, or
at any special meeting called for the purpose, but shall not take
effect without the unanimous consent of the Initial Trustees of
this Association.
Article 9: Fiscal Year.
The fiscal year of the Association shall begin on the first day of
January and end on the thirty-first day of December in each year.
The above by-laws were adopted by the unanimous consent of the
Initial Board of Trustees of Pentalpha: The Association for the
Advancement of Aquarian Age Awareness, on the 7th day of
November, 1978, a quorum then being present.
ADF Article 1: Purposes
1) To accomplish the goals outlined in the Preamble, A.D.F.
advocates and practices, as an integral part of our faith,
many sciences, arts, and disciplines, both mainstream and
alternative, within a nondogmatic, pluralistic context, in
order to change ourselves, each other, and the world around
us.
2) Since one of the primary duties of the ancient Druids was to
lead their tribes in magical and religious activities, A.D.F.
advocates and practices, as an integral part of our faith,
open, inclusionary, and public ceremonies to worship the
Earth Mother and the Old Gods and Goddesses, rites of
passage to mark the cycles of our lives, and magical rituals
to accomplish our other goals in an honest and ethical
manner.
3) Since the ancient Druids were the intellectuals of their tribes,
A.D.F. advocates and practices, as an integral part of our
faith, scientific and scholarly research and debate about the
ancient Druids, the Indo-Europeans, comparative religion,
507
folklore, ethnomusicology, and every other relevant field of
human knowledge.
4) In keeping with our reverence for and worship of the Earth
Mother, A.D.F. advocates and practices, as an integral part
of our faith, ecological and environmental research,
education, and activism.
5) Since the ancient Druids were the artists of their tribes, A.D.F.
advocates and practices, as an integral part of our faith, a
wide variety of auditory, graphic, movement, dramatic,
liturgical, and other arts and crafts.
6) Since the ancient Druids included many healers in their ranks,
faith, the investigation, dissemination, and performance of a
wide variety of healing arts and technologies, both
mainstream and alternative, including herbal, nutritional,
mental, magical, and spiritual methods, among others;
advising all parties concerned as to the presence or absence
of appropriate credentials as required by civil law.
7) Since the ancient Druids included diviners in their ranks,
faith, the use of the divinatory arts and sciences as tools for
spiritual counseling and liturgical guidance; advising all
parties concerned as to the presence or absence of
appropriate credentials as required by civil law.
8) Since the ancient Druids included counselors, mediators, and
judges in their ranks, A.D.F. advocates and practices, as an
integral part of our faith, the investigation, dissemination,
and performance of a wide variety of counseling arts and
methods, both mainstream and alternative, as well as
techniques of mediating disputes and judging conflicts
between organizations and/or individuals in the Neopagan
community; advising all parties concerned as to the
presence or absence of appropriate credentials as required
by civil law.
ADF Article 4: Categories of Membership
1) "Regular," "Supporting," and "Sustaining" members of A.D.F.
are those individuals paying an annual amount of dues to be
determined by the Mother Grove, and who are entitled to
receive all A.D.F. publications meant for the general
membership.
2) "Family" members are those individuals, annually paying a
lesser amount than regular dues, who reside with regular
members and who are relatives, spouses, or unmarried
partners to them. They will not receive separate mailings of
most A.D.F. publications.
3) "Lifetime" members are those individuals making large
donations of money or service to A.D.F., as shall be
determined by the Mother Grove. They are entitled to
membership, and shall be considered current with their dues
for the rest of their lives.
4) "Prisoner" members are those individuals currently
incarcerated in correctional institutions, who may pay a
lesser amount than the regular dues. They are entitled to
membership, except that the Membership Directory and
other publications which the Mother Grove may decide
constitute a violation of privacy or risk for the general
membership if examined within the prison system shall be
withheld. Prisoners may not run for office, except within a
local prison-based grove.
5) "Exchange Editor" members are those individuals, annually
paying a lesser amount than regular dues, who publish
periodicals with which A.D.F. has an exchange subscription
arrangement. Like family members, they will not receive
separate mailings of most A.D.F. publications.
6) "Complimentary" members are those individuals whom the
Mother Grove has decided should receive mailings of the
general A.D.F. publications in order to keep them informed
of our activities, and who pay no dues at all. They may not
be voting members and may not run for office.
7) From time to time the Mother Grove may institute other
categories of membership, including combinations of
categories, and shall define their characteristics as needed.
8) Children under the age of 18 must have the signed and
notarized permission of at least one parent or legal guardian
in order to become a member of A.D.F., unless the Mother
Grove shall rule otherwise.
ADF Article 2: Offices
1) The principal office of the Corporation shall be located in the
City of Newark, County of New Castle, in the State of
Delaware, USA. The Corporation may have other such
offices, either within or without the State of Delaware, as
the Directors may designate or the business of the
Corporation may require from time to time.
ADF Article 3: Calendar
1) The eight High Days of the Druidic calendar, as referenced in
these bylaws and all legal documents of A.D.F., are as
follows: Samhain, Winter Solstice, Oimelc, Spring
Equinox, Beltane, Summer Solstice, Lughnasadh, and Fall
Equinox.
2) For legal purposes, each High Day shall commence at sunset in
Delaware on the days preceding the following dates:
Samhain = Nov. 1st, Winter Solstice = Dec. 21st, Oimelc =
Feb. 1st, Spring Equinox = March 21st, Beltane = May 1st,
Summer Solstice = June 21st, Lughnasadh = Aug. 1st, and
Fall Equinox = Sept. 21st.
3) For ceremonial purposes, however, each High Day may be
celebrated upon either the legal date, the astronomical date,
or upon a date mutually convenient to the participants of the
particular celebrations involved.
4) Since the Druidic year traditionally runs from one Samhain to
the next, the legal and ceremonial Druidic years shall run
according to the legal and ceremonial dates for Samhain
described previously in this Article.
5) The fiscal year of the Corporation shall begin on the first day
of January and end on the thirty-first day of December in
each civil year.
ADF Article 5: The Voting Members
1) "Voting" members, also known as the "members of record," are
those members of A.D.F. who: (a) belong to one of the
dues-paying categories listed in the preceding sections of
this article; (b) are up to date with their A.D.F. membership
dues; and (c) have not resigned from A.D.F., nor been
expelled.
2) Each voting member shall have one vote, plus one additional
vote for each full, continuous year that he or she remains a
voting member.
3) A gap of more than three months from the expiration of
membership to renewal shall constitute a discontinuity of
membership and cause the loss of all accumulated votes and
related privileges. Any discontinued member may petition
the Mother Grove for a reinstatement of their initial
membership date and thus the recovery of accumulated
votes and privileges, upon payment of dues in arrears. If the
membership gap be three years or less in length, the
Registrar shall grant such petitions under most
circumstances. If the gap be longer than three years, or if
the former member claims an inability to pay said arrears,
508
ADF Article 7: Special Meetings & Referenda
or for any unusual conditions concerning the petitioner, the
Registrar shall present the petition at the next Mother Grove
meeting. The Mother Grove may then decide whether or not
to reinstate the lapsed member's initial membership date.
4) Except as may be noted elsewhere in these bylaws, all
references to voting by the voting members assume these
multiple votes.
5) Except as otherwise mentioned in these bylaws, a quorum for
voting purposes shall consist of those voting members
representing twenty-five percent of the total number of
votes available to be cast.
6) Proxy votes may be assigned to voting members who are to be
present at an annual or special meeting, through the signing
of the proxy statements issued by the Mother Grove, and are
valid only for the annual or special meeting marked thereon.
7) If election or referendum choices are combined with a proxy
statement, the person receiving the proxy must cast those
votes given him or her according to any electoral choices
marked on the combined ballot/proxy statement. If a given
member sending in such a proxy has not made any such
electoral choices, the person receiving the proxy may cast
those votes according to his or her best judgment.
8) Voting members may attend annual or special meetings via
electronic communications devices if such are available.
1) A special meeting or a referendum of the voting members may
be called by the request of a majority of the Mother Grove,
or by a petition representing one-third of the membership
votes. Such a special meeting shall be held sixty to ninety
days after the Board meeting at which such request or
petition is received, at a location to be selected by the
Mother Grove. Notice of such a special meeting, stating its
particular purpose, shall be mailed to the voting members as
with the annual meeting, including the provision of proxy
statements.
2) The Mother Grove may decide to hold a referendum through
the mails at any time, and such referendum may be instead
of a special meeting, should the topics under consideration
lend themselves to such treatment. Ballots for a referendum
shall be mailed out with the next issue of the A.D.F.
newsletter, which shall include brief arguments presenting
all sides of the topics involved. Voting shall be considered
to be closed sixty days after the issue has been mailed.
ADF Article 8: Elections of Officers and
Directors
1) At the annual meeting held in 1993 c.e., all Officers, except the
Archdruid, shall stand for re-election. At that and every
third following annual meeting, the voting members shall
vote to fill all expiring Officerships in the Mother Grove
and may choose to add Non-Officer Directors to the Board
as well.
2) At every annual meeting the voting members shall elect, by
simple majority vote of those participating, with no quorum
required, a Members' Advocate who shall thus be elected to
the Mother Grove as well.
3) Nominations to the Board may be made by the standing Board,
as well as by any group of twenty or more voting members
or any group of voting members having a total of fifty or
more votes, who shall sign a petition nominating a qualified
candidate, and submit said petition at least sixty days before
the elections are to be held.
4) Any voting member of A.D.F., save a prisoner, may run for
election as a Officer or Non-Officer Director, or be selected
as a Non-Officer Director. All candidates must have passed
their 18th birthdays and fulfill the requirements for office
listed elsewhere in these bylaws.
5) After verification of membership status of all candidates and
nomination signatories by the Registrar, the names of the
candidates shall be published, along with brief statements
by the candidates (if provided), in the ADF newsletter.
6) Brief rebuttals (if desired), as well as ballots, shall be mailed to
all voting members along with proxy statements, six weeks
prior to the elections. Such mailing may be combined with
an issue of the ADF newsletter.
7) Plurality of votes cast for a given Office shall be sufficient to
elect an Officer other than the Archdruid. Non-Officer
Directors shall be elected by receiving at least 25% of all
votes cast.
8) Any member may split his/her available votes between the
various candidates for any given Office. Any member may
split his/her available votes between the various candidates
who wish to become Non-Officer Directors, but may not
cast more than his/her available total for all such candidates
together.
9) Should there be no quorum achieved for the elections (which
shall be defined as being the same as for the annual
meeting), by presence or proxy, then all incumbent
candidates shall be deemed to have been reelected.
ADF Article 6: The Annual Meeting
1) The annual meeting of the voting members of A.D.F. shall be
held during the annual International Druid Festival, the time
of which shall be decided by the membership at the
previous annual meeting.
2) There shall be mailed to each voting member at her or his last
known address, by first class mail or overseas airmail, at
least six weeks prior to the annual meeting, a notice setting
out the time and place of the annual meeting, and including
a combined proxy statement and ballot to be signed by
those voting members so desiring. Said notice and
proxy/ballot may be incorporated into an A.D.F. newsletter
published at the appropriate time, which must be mailed out
by first class mail or overseas air.
3) In case a quorum is not present in body or proxy at the annual
meeting, those present may adjourn to such a day and time
as a majority shall agree upon. If said day and time is within
the current International Druid Festival, verbal notice to
those voting members present at the A.D.F. shall suffice,
and the necessary quorum shall drop to ten percent of the
total membership vote. Otherwise, notice of such
adjournment shall be mailed to each voting member of
A.D.F. at least 21 days before said date and
4) Alternately, if a quorum is not present at the annual meeting,
those present may decide by majority vote to hold the
annual meeting without binding votes upon any subject
other than the election of a new Members' Advocate, who
may be elected as described elsewhere in these bylaws. If
the office of Archdruid is up for election at that time, this
election shall take place as well, as described elsewhere in
these bylaws.
5) If a quorum is present, elections for all Officerships open shall
be held as described elsewhere in these bylaws.
509
10) At the end of every tri-annual election, after all Officers and
Non-Officer Directors (if any) have been elected, and
before the annual meeting is finally adjourned, the
Archdruid-elect or continuing Archdruid may select one or
more voting members as Non-Officer Directors to join
those Officers elected in the Mother Grove.
11) All Directors, whether elected or selected, shall exercise equal
powers and responsibilities, save as otherwise noted in these
bylaws.
12) Missing three consecutive Mother Grove meetings, whether
regular or special, shall constitute an offer of resignation
from the Mother Grove by that Director. The rest of the
Mother Grove may accept or decline that offer.
13) Any Director, Officer or Assistant Officer of the Mother
Grove, other than the Archdruid, may be removed for
nonfeasance or malfeasance of office, by a three-quarters
vote of the Directors (not counting the subject of such
action if he/she be a Director). No such removal may be
made without written notice by registered mail to the last
known address to the subject, giving 30 days to respond.
Failure to respond constitutes acceptance of the removal. In
an emergency, the Archdruid may suspend an Officer
subject to the approval of the Mother Grove at the next
meeting. An elected Archdruid may not be removed thusly
but may be recalled by the membership as detailed
elsewhere in these bylaws.
14) In the case of the death, removal, expulsion, resignation, or
permanent incapacitation of any Director or Officer other
than the Members' Advocate or the Archdruid, who shall be
replaced as described elsewhere in these bylaws, the
remaining Directors may, at any time thereafter, elect a
qualified voting member to finish out the departed Director
or Officer's term.
15) All Officers and Non-Officer Directors elected or selected at
the annual meeting, including an elected Archdruid, shall
take office as of the second High Day following that annual
meeting.
8) The Mother Grove shall exercise all the powers that may be
exercised or performed by the Corporation under the
statutes, the Articles of Incorporation, and the bylaws.
9) Minutes of every meeting of the Mother Grove shall be taken
by the Scribe. Abbreviated versions shall be edited by him
or her to eliminate meandering and/or possible violations of
members' privacy, and published in the regular A.D.F.
newsletter. Any member of A.D.F. may see the
unabbreviated versions of the minutes by consulting the
archives or by paying for any copying and mailing
expenses.
10) On those occasions when the Mother Grove is meeting with a
majority of the Directors physically present in one location,
such meetings shall be open to attendance by any voting
members who may happen to be in the vicinity, unless
matters of extreme delicacy or personal privacy may be
involved, or in the case of a spiritual retreat being held by
the Mother Grove. When Mother Grove meetings are being
held via electronic communications devices, the Archdruid
may invite one or more individuals, whether voting
members or not, to attend as guests.
11) Any voting member may, through the Members' Advocate,
request a position on the agenda of a Mother Grove
meeting, for the discussion of matters of concern to her or
him. If she or he is an electronic guest or a physical visitor
to a Mother Grove meeting, said member may then address
the Directors on the issues involved.
12) The Directors are authorized at their discretion to appoint
from their number an executive committee of two or more
persons, one of whom shall be the Archdruid, who shall be
vested with the powers of the Mother Grove when the same
is not in session.
13) The Mother Grove is the supreme authority in the Corporation
and may, if necessary, overrule the decisions, policies, and
practices of all other groups within A.D.F., including guilds,
councils, special interest groups, committees, and local
groves. In order to facilitate creativity, communication, and
spiritual growth for all members, however, said authority is
to be used lightly and rarely.
14) The maximum number of Directors shall be twelve. The
minimum shall be eight.
15) Any Director may pass her/his proxy onto another for a
particular meeting for one or more particular issues (but not
a general proxy), verifying such in writing to the Scribe
within three weeks following the meeting.
ADF Article 9: The Mother Grove
1) The Board of Directors of the Corporation shall be known as
the "Mother Grove" of A.D.F.
2) The members of the Mother Grove may exercise all the duties,
responsibilities, and privileges normally held by the
Directors of other nonprofit religious corporations.
3) The Mother Grove shall hold regular meetings at least once
between each Solstice and Equinox at the offices of the
Corporation in Delaware, or at such times and places as
they shall appoint. Special meetings may be called by the
Archdruid by giving one day's notice to each Director.
4) Regular or special meetings of the Board or any committee
may be held in person, via electronic communications
devices, or through the mails. These may include: telephone
conference calls, a telephone or postal polling of Board
Members by the Archdruid or another Officer at the
Archdruid's request, the use of a computer bulletin board,
etc.
5) A majority of the Mother Grove shall constitute a quorum.
Each Director, as such, shall have one vote. Except as
otherwise stated in these bylaws, a simple majority shall
carry all motions.
6) At the Archdruid's choice, consensus decision making or
Roberts Rules of Order may be adopted for all or part of
any given meeting.
7) The Mother Grove shall have the general management of the
business and affairs of the Corporation, subject to the veto
of the Archdruid, which may be overruled by a threequarters vote of the other Directors.
ADF Article 10: Incapacitation
1) A two-thirds majority of the Mother Grove may request any
member of A.D.F. in any position of responsibility or trust,
including any Director, Officer, or Archdruid, to submit to
evaluation by two or more appropriate medical or
psychological specialists, who shall be chosen by the
Mother Grove and paid for by the Corporation. A member
of the Mother Grove shall be selected to consult with said
specialists and shall make a written and verbal report of the
specialists' findings and her or his own.
2) Upon receipt of this report, the Mother Grove may then declare
that the person so evaluated is temporarily or permanently
incapacitated. Said person shall then be immediately
removed from all positions of responsibility either
temporarily or permanently, depending upon the
declaration.
3) Restoration of her or his previous positions, whether through
election, selection, appointment, or simple resumption of
duties shall be contingent upon a statement by the same or
other acceptable specialists that she or he is once again fit to
execute her or his responsibilities.
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11) The original Archdruid upon his retirement may take the
position of Archdruid Emeritus which shall entitle him to
attend and speak, but not vote; at all Board and committee
meetings he may choose, and to publish his thoughts in any
Mother Grove publication.
ADF Article 11: The Archdruid
1) The Archdruid shall preside at all meetings of the Mother
Grove and voting members; shall be a member, whether
participating actively or not, of all committees organized by
the Mother Grove; shall have normal executive control over
the affairs of the Corporation; may perform all those other
duties that would otherwise be performed by a corporate
President; and shall be responsible for articulating the
spiritual vision of A.D.F. He or she shall not be considered
to be impeccable nor infallible on any topic.
2) The initial Archdruid of A.D.F., having been chosen by Divine
Selection as such, and having been the original Incorporator
of A.D.F., shall serve in perpetuity — i.e., until his death,
retirement, or permanent incapacitation.
3) After the death, retirement, or permanent incapacitation of the
initial Archdruid, the Vice Archdruid shall become the
Acting Archdruid, and shall exercise all the rights,
privileges, and responsibilities of the initial Archdruid until
the second High Day following the next annual meeting.
4) At said annual meeting, a new Archdruid shall be elected by a
two-thirds majority of the available votes held by those
members participating, with no quorum required. Should no
single candidate win a two-thirds approval, the candidate
with the lowest total shall be disqualified, and this process
shall continue until only one candidate is left or a candidate
has won two-thirds of the votes.
5) Any of the following shall be eligible to be a candidate for the
office of Archdruid: (a) the Acting Archdruid; (b) one
person chosen by a majority vote of the Mother Grove; (c)
one person chosen by a majority of those members of the
Council of Senior Druids who are not also members of the
Mother Grove; and (d) any person or persons presenting a
nomination petition to the Mother Grove signed by at least
fifty voting members of A.D.F. There may thus be from one
to three or more possible candidates. All candidates for the
office of Archdruid must be individual voting members of
A.D.F. in good standing, announce their willingness to take
on the responsibilities of the office, and announce that
Neopagan Druidism is their primary religious path.
6) The first Archdruid elected in this manner shall take office on
the second High Day following that annual meeting; and
shall exercise all the rights, privileges, and responsibilities
of the initial Archdruid for nine years, at which point she or
he must relinquish the office to another chosen in the same
manner through an election held at the annual meeting
immediately preceding the end of her or his term.
7) The normal term of office for all elected Archdruids shall
subsequently be nine years. No elected Archdruid may
serve two terms in a row, except that if a Vice Archdruid
finishes out the term of an elected Archdruid, as described
later in this article, for a period of less than three years, she
or he may be elected for the next full term.
8) An elected Archdruid may be recalled by a three-quarters vote
of all voting members of A.D.F., at a special meeting or
referendum called for that purpose.
9) An elected Archdruid who relinquishes his or her duties to the
Vice Archdruid for more than three months at one time, or
for more than a total of twenty-seven months in his or her
term, shall be deemed to have offered to retire. The Mother
Grove may accept or decline this offer.
10) If an elected Archdruid is recalled, retires, dies, or is
permanently incapacitated, the Vice Archdruid shall
become the new Archdruid and shall finish out the term of
her or his predecessor. References in these bylaws to
"elected" Archdruids shall then include such a person.
ADF Article 12: The Other Officers
1 ) The Officers of this Corporation shall consist of: an
Archdruid, a Vice Archdruid, a Scribe, a Pursewarden, a
Registrar, a Chronicler, a Preceptor, a Members' Advocate,
and other such officers and agents as may from time to time
be chosen.
2) The Vice Archdruid shall exercise the functions of the
Archdruid in her or his absence; shall replace the Archdruid
in the event of her or his recall, death, retirement, or
permanent incapacitation, as described elsewhere in these
bylaws; and may perform all those other duties that would
otherwise be performed by a corporate Vice President.
Candidates for the office of Vice Archdruid shall each be a
willing member of one of the two innermost Circles then
populated of an official Druidic study program, as verified
by the Council of Lore.
3) The Scribe shall keep a record of all votes and minutes of the
proceedings of all meetings of the Mother Grove and voting
members; shall give notice as required in these bylaws of all
meetings; shall send proxy statements and/or mail ballots to
all voting members as described in these bylaws; shall
organize all incoming correspondence for reply; and may
perform all those other duties that would otherwise be
performed by a corporate Secretary. Candidates for the
office of Scribe shall have the ability to take minutes and
word processing skills, shall have a knowledge of all basic
information regarding A.D.F. history, policies,
polytheology, etc.; and shall have access to a computer with
which to perform their duties.
4) The Pursewarden (and/or other designee as approved by the
Mother Grove) shall sign all checks, drafts, contracts, and
other instruments for the Corporation; shall have custody of
all monies of the Corporation received or disbursed; shall
deposit all monies and valuables in the name of and to the
credit of A.D.F. in such banks or other financial institutions
as the Mother Grove shall designate. All checks or other
financial instruments involving sums greater than (US)
$5,000 shall require the signatures of both the Pursewarden
and the Archdruid. The Pursewarden shall be responsible
for keeping the Corporation's financial records according to
generally accepted accounting principles for nonprofit
corporations; will generate quarterly financial reports for
the Mother Grove; and may perform all those other duties
that would otherwise be performed by a corporate
Treasurer. Candidates for the office of Pursewarden shall
have bookkeeping and/or accounting skills.
5) The Registrar shall keep all membership and subscription
records, shall have general responsibility for maintaining
the database thereof; shall generate reports and mailing
labels for the Mother Grove and other designated agents of
A.D.F.; and shall assist grove organizers and other members
with specialized mailings. She or he shall maintain strict
confidentiality of the membership list according to
guidelines established by the Mother Grove. Candidates for
the office of Registrar shall have database management
skills, and shall have access to a computer with which to
perform their duties.
6) The Chronicler shall have responsibility for newsletters,
journals, directories, and other publications to be issued by
the Mother Grove, as determined by the Directors. He or
she shall function as Editor in Chief of all Mother Grove
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publications; shall keep track of advertising (paid,
exchange, and donated); and shall supervise physical
production and distribution. Candidates for the office of
Chronicler shall have editing and desktop publishing skills,
and shall have access to a computer with which to perform
their duties.
7) The Preceptor shall function as the head of the Council of
Lore; shall supervise the creation and operation of A.D.F.'s
Druidic study programs; and shall be responsible for
monitoring and recording the progress of individual
members of A.D.F. through the Study Programs. She or he
shall investigate the legal and academic requirements for
creating and operating accredited institutions of higher
learning, and shall use this information to help create and
operate the College of Druidism. Candidates for the office
of Preceptor shall be persons holding an earned Masters
Degree or higher from a regionally accredited institution
and having at least five years' experience in the design
and/or administration of programs for adult learners leading
to accredited degrees, professional certification, or
recognized recertification credits for occupations requiring
registration, licensure, or certification.
8) The Members' Advocate shall represent individual members of
A.D.F. at large, with special attention to the needs of
minority factions not otherwise represented. She or he shall
function as an ombudsperson, and shall be a member
(whether active or inactive) of every committee organized
by the Mother Grove. The Members' Advocate shall be
elected on an annual basis by the voting members, as
described elsewhere in these bylaws. No person may serve
as Member's Advocate more than three years in a row. In
the case of the death, removal, expulsion, retirement, or
permanent incapacitation of a Members' Advocate, a new
Members' Advocate shall be elected to fulfill her or his term
by a mail election, unless there are less than three months
remaining in her/his term, with a simple majority vote of
those responding being sufficient for election.
9) The normal term of office for all officers, save the Archdruid
and the Members' Advocate, shall be three years.
10) In the event of a departure of an officer from the Mother
Grove, as described elsewhere in these bylaws, any two
offices may be temporarily held by one person
simultaneously, save that the same person cannot be both
the Archdruid and Vice Archdruid and that the Members'
Advocate shall not hold any other office. Such dual
officership shall be only until another Director with the
proper qualifications shall be available to take over the
duties of the departed Officer.
11) All Officers described in the above sections of this article
shall be Directors. Additional officerships of a lesser nature,
such as Bookkeeper, Assistant Chronicler, etc., may be
created by the Mother Grove at their discretion, and said
lesser officers need not be Directors. Lesser officers who
are not Directors need not be over 18 years of age if they
will have no legal responsibilities for A.D.F. If under 18,
they must have the signed and notarized permission of at
least one parent or legal guardian.
replaced by their successors. Any Advisor may be removed
by a two-thirds vote of the Mother Grove.
3) The Board of Advisors shall individually and/or collectively
advise the Archdruid, the Mother Grove, and the general
membership of A.D.F., on matters relating to their fields of
expertise, but shall have no political function save within
the guilds or other special interest groups which may have
elected them.
ADF Article 14: The Council of Lore
1) The Council of Lore shall be a standing committee, headed by
the Preceptor. Its membership shall include those Directors
who wish to participate, those willing members of the
Board of Advisors competent to provide educational
guidance, and other such members of A.D.F. as the
Preceptor shall nominate and the Mother Grove shall
approve.
2) Since the primary purpose of the Council of Lore shall be to
provide educational guidance to those members of A.D.F.
working their way through the Druidic study programs,
members of the Council shall be expected to have and
maintain demonstrable knowledge and skills relevant to
their areas of responsibility. Whenever possible and
applicable, the possession of advanced academic degrees is
preferable to the lack thereof
ADF Article 15: Other Standing Committees
1) In addition to the Executive Committee and the Council of
Lore, the Mother Grove shall create and staff the following
committees with such members as may be willing and
appropriate: the Finance & Fund Raising Committee, the
Publications Committee, the Grove Organizing Committee.
2) Every standing committee shall be headed by a Director,
usually an officer with related duties.
3) The Directors may at their discretion create other committees,
both standing and ad hoc.
ADF Article 16: Local Groves
1) The Mother Grove shall act upon all requests for the chartering
of local congregations, to be known as "groves," and shall
issue appropriate regulations as needed for their proper
functioning.
2) In order to prevent confusion with other organizations calling
their local groups "groves," all local groves of A.D.F. shall
use the naming convention of "________ Grove, A.D.F." or
"Grove of ________, A.D.F." or the bilingual equivalent, in
all brochures, posters, announcements, public letters, etc.,
meant to be read by nonmembers of the local groves.
3) All local groves shall comply with all relevant federal,
state/provincial, and local laws regarding the operation of
branch congregations of larger religious organizations;
unless specifically directed by the Mother Grove to test a
law in the courts.
4) All local groves of A.D.F. are entitled to the maximum amount
of autonomy consistent with the survival, identity, and well
being of A.D.F. as a whole.
5) Each local grove may choose any Indo-European ethnic focus,
pantheon, and liturgical language of interest to the majority
of its members. Non-Indo-European ethnic focuses,
pantheons, and liturgical languages are not appropriate to
official A.D.F. activities, except that local Native American
traditions may be respectfully integrated into a local grove's
official activities, according to policies set by the Mother
Grove.
6) Every local grove is expected to provide open public or
semipublic worship opportunities on a regular basis,
including all eight High Days. The overwhelming majority
ADF Article 13: The Board of Advisors
1) The Board of Advisors shall consist of those members of
A.D.F. who are leaders in the various arts, crafts, and
sciences practiced within A.D.F. They may be appointed by
the Archdruid or be approved by the Mother Grove after an
election by members of A.D.F. concerned with their field of
expertise.
2) Appointees to the Board of Advisors shall serve until removed
by the Archdruid. Approved Advisors shall serve until
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of local grove activities are to be open and inclusionary.
Smaller groups may be formed within a grove, and may
engage in closed activities, provided that no such group
includes more than half of the grove's members.
7) Only those persons who would qualify as voting members of
A.D.F., as described in Article 5, Section 1, may vote in
official local grove elections, be officers of a local grove, or
be counted as official grove members for chartering
purposes. The Senior Druid, Scribe, and Pursewarden, as
well as any other local officers who will exercise any legal
responsibilities for the grove, must have passed their 18th
birthday.
8) The Mother Grove shall have the power to suspend or revoke
the charter of a local grove for good and sufficient cause.
9) The Archdruid shall have the power to suspend the charter of a
local grove for good and sufficient cause, subject to the
agreement of the Mother Grove at their next Board meeting.
ADF Article 19: Suspension, Expulsion and
Resignation of Members
1) The Mother Grove may, by a two-thirds vote, suspend or expel
any member confessing to or found guilty of committing
felony crimes-with-victims, as defined by civil law and
current criminological opinion, or for proven and
documented disruptive or abusive conduct which works
directly against the aims, activities or welfare of A.D.F. or
its members.
2) If a member under consideration for suspension or expulsion is
a Director, he or she may be suspended or expelled only by
a two-thirds vote of the remaining Directors. The initial
Archdruid cannot be suspended or expelled. An elected
Archdruid can be suspended or expelled, but only after
being recalled as described elsewhere in these bylaws.
3) "Disruptive or abusive conduct" does not include: the
temperate expression of disagreement, such as public or
private written or verbal criticism of A.D.F. or its
leadership; vigorous debate over matters of scholarship, art,
spirituality, or politics; the circulation of petitions to the
Mother Grove; the organizing of other members into voting
blocks; nor mere rudeness, thoughtlessness, or lack of social
skills.
4) Disruptive or abusive conduct does include: the spreading of
slander or libel against A.D.F. or its leadership; bigoted
communication or behavior as described elsewhere in these
bylaws; or active efforts to persuade members to quit or to
dissuade nonmembers from joining.
5) In the case of a person who was declared temporarily or
permanently incapacitated at the time of his or her
resignation or removal from a position of responsibility, the
Mother Grove shall require a reevaluation of his or her
competency similar to the process which had declared
incapacity, before he or she may seek election or
appointment.
6) Members may resign from membership at any time for
personal reasons, and will then be eligible to rejoin A.D.F.
at a later date. Any member whose membership dues lapse
for a period of three months or more shall be deemed to
have resigned. If a resigned member should decide to rejoin
at a later date, her or his votes shall be calculated from that
later date.
7) Suspended, expelled or resigned members may not hold office
or act in any way as representatives of A.D.F. Expelled or
resigned members have no right to receive A.D.F.
publications, and may not continue to participate in Druidic
Study Programs administered by A.D.F.
8) Members who have been suspended or expelled may, at the
discretion of the Mother Grove, be banned permanently or
temporarily from attending A.D.F. activities, including
public worship. Such bans shall be published immediately
in A.D.F. publications. They may be published elsewhere in
the case of very serious crimes.
ADF Article 17: Rank
1) Rank within the membership as a whole shall be a function of
progress within one or more Druidic Study Programs of
Circles within Circles, as shall be determined by procedures
to be instituted by the Council of Lore with the approval of
the Mother Grove. All such study programs shall be
grounded in the attainment and maintenance of
demonstrable knowledge and skills.
2) Since it is envisioned that clergy and other leaders in A.D.F.
will be only a fraction of the total membership, no pressure
is to be placed on members to participate in any of the
Druidic study programs.
3) Any person claiming a rank related to a Druidic study program
may be politely challenged to demonstrate his or her
knowledge and/or skills, either by one or more examiners
from the Council of Lore, or by any member of A.D.F.
being asked to extend rights or privileges to said person
based on his or her claimed rank.
ADF Article 18: Discrimination
1) Membership and rank in A.D.F., attendance at public or
semipublic A.D.F. activities, and participation in any
Druidic Study Program, shall not be denied to any person
on the basis of race, ancestry, color, physical disability
(except as mentioned elsewhere in this article), age, gender,
or affectional orientation, but may be denied to individuals
practicing creeds inimical to Neopagan Druidism.
2) Membership within the Mother Grove, the clergy, and other
such positions of responsibility and trust as the Mother
Grove may determine, shall be granted only to practicing
Neopagans who are not simultaneously practicing a creed
inimical to Neopagan Druidism.
3) As used herein, "inimical creeds" shall include varieties of
conservative monotheism, atheism, demonism, racialism, or
other such faiths, as shall be determined by the Mother
Grove.
4) Proven communication or behavior of a virulently racist, sexist,
homophobic, heterophobic, anti-Semitic, or otherwise
bigoted manner, shall be grounds for expulsion from
A.D.F., as described elsewhere in these bylaws. This does
not include strong verbal statements about the theology,
history, or psychological characteristics of other religions.
5) All organizers of public and semipublic A.D.F. activities shall
make strenuous efforts to facilitate the participation of
differently-abled individuals. Nonetheless, all aspirants to
any given rank or position must be able to meet all the
relevant qualifications previously determined for said rank
or position, unless the Mother Grove shall rule otherwise in
a particular instance.
ADF Article 20: Open Financial Records
1) All members of A.D.F. are entitled to see the accounting
records. The Pursewarden shall make these available at a
nominal fee for reproduction and mailing. Balance sheets
and other similar summary reports shall be regularly
published by A.D.F.
2) Pursewardens in local groves shall make quarterly financial
reports to the Mother Grove, accounting for all income and
expenses, and shall make these reports available to local
grove members in a similar fashion.
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ADF Article 21: Amendment
Replacement of By-Laws
and
DF Article 22: The Council of Senior Druids
I) All Senior Druids of provisionally or fully chartered groves
shall be members of a Council of Senior Druids. Protogrove
organizers and former Senior Druids may participate as
non-voting members.
2) The Archdruid shall be an honorary member of said Council
and shall be entitled to attend its meetings, receive copies of
its meeting minutes and other publications, etc. She/he shall
not have a vote in said Council, however, unless she/he is
simultaneously the Senior Druid of a chartered grove, or
unless a tie-breaking vote is needed.
3) Said Council shall be organized and run by its members and
may establish its own goals and priorities, and take action to
achieve them, subject to the bylaws of A.D.F.
1) Amendments to these bylaws may be made at any annual or
special meeting or referendum, as described elsewhere in
these bylaws, by a two-thirds vote of the entire voting
membership; or by a two thirds vote of the Directors at any
regular or special meeting of the Mother Grove.
2) The initial Archdruid's lifetime term of office and immunity
from recall and/or expulsion; the requirement in this article
for all future sets of bylaws to contain similar language
concerning replacement of bylaws; and this section of this
article; may not be amended without the consent of the
initial Archdruid.
3) Every twenty-seven years after the death of the initial
Archdruid, at an annual meeting of the voting members, the
voting members shall decide by a two-thirds vote whether
to retain the current set of bylaws. Said decision shall be
made after all other electoral matters have been settled.
4) Should the results be negative, a By-Laws Revision Committee
shall be formed. The members of said committee shall
include the newly elected Members' Advocate, who shall
head the committee, the newly-elected Archdruid (or if no
Archdruidic election has taken place, the current
Archdruid), a newly-elected Director (or a continuing one,
if no Directoral election happened), three members of the
Board of Advisors who are not Directors, and the Senior
Druids of three local groves. The annual meeting may not
be ended without these nine being selected and approved by
majority vote of the voting members participating in body
or proxy.
5) The By-Laws Revision Committee shall have one year to
produce a proposed new set of bylaws. Halfway through
that year, an early draft shall be published in the A.D.F.
newsletter for comment by the membership.
6) At least six weeks prior to the following annual meeting, the
By-Laws Revision Committee shall publish and distribute
to the voting members a proposed new set of bylaws. At
that annual meeting, alterations to the proposal shall be
debated and passed by a majority vote of those participating
in body or proxy. The final set of proposed new bylaws
shall then be voted upon as a whole, with a three-quarters
vote of the entire voting membership necessary for passage.
The quorum for this vote shall therefore be seventy-five
percent of all votes available to be cast.
7) Should there not be such a quorum available in body or proxy
at said annual meeting, the final set of proposed new bylaws
shall be submitted by the Mother Grove, by first class or
overseas airmail, to the voting membership as a referendum
within three weeks after the annual meeting concludes, with
a six week deadline for reply. Again, a three-quarters vote
of the entire voting membership shall be necessary for
passage.
8) Should the new bylaws not be passed at either the annual
meeting nor a referendum as just described, the old bylaws
shall continue in effect for the next twenty-six years.
9) Should the new bylaws be passed at either the annual meeting
or the referendum, they will take effect upon the following
Samhain, completely replacing the previous set of bylaws at
that time. It shall be the duty of the existing Directors to
notify all appropriate civil authorities and to arrange any
required elections for new officers, etc., in keeping with the
spirit as well as the letter of the new bylaws.
10) All new sets of bylaws must contain an article equivalent to
this one, allowing for their complete replacement every
twenty-seven years at the will of the membership.
ADF Article 23: Non-Profit Nature of the
Corporation
I) No part of the net earnings of the Corporation shall inure to the
benefit of, or be distributable to, its members, directors,
officers, or other private persons, except that the
Corporation shall be authorized and empowered to pay
reasonable compensation for services rendered and to make
payments and distributions in furtherance of the purposes
set forth in the Preamble and Article I of these bylaws.
2) No substantial part of the activities of the Corporation shall be
the carrying on of propaganda, or otherwise attempting, to
influence legislation, and the Corporation shall not
participate in, or intervene in (including the publishing or
distribution of statements) any political campaign on behalf
of any candidate for public office.
3) Notwithstanding any other provisions of the Articles of
Incorporation or these bylaws, this Corporation shall not,
except to an insubstantial degree, engage in any activities or
exercise any powers that are not in furtherance of the
purposes of this Corporation.
4) Upon the dissolution of this Corporation, the Mother Grove
shall, after paying or making provision for the payment of
all the liabilities of the Corporation, dispose of all the assets
of the Corporation exclusively for the purposes of the
Corporation in such manner, or to such organization or
organizations organized and operated exclusively for
Neopagan religious, educational or charitable purposes as
shall at that time qualify as an exempt organization or
organizations under section 501(c)(3) of the Internal
Revenue Code of 1954 as revised (or the corresponding
provision of any future United States Internal Revenue
Law), as the Mother Grove shall determine.
5) Any such assets not so disposed of shall be disposed of by the
Court of Common Pleas of the county in which the
principal office of the Corporation is then located,
exclusively for such purposes or to such Neopagan
organization or organizations, as said Court shall determine,
which are organized and operated exclusively for such
purposes.
The preceding bylaws were originally adopted by the Mother
Grove of A.D.F., Inc. on July 15,1990 c.e. They have been
amended and corrected since. This edition is current as of
November 1, 1994 c.e. For later versions, send an SASE
(2oz.) to: ADF, Box 516, E. Syracuse, NY, USA 13057.
514
BY-LAWS OF THE
HENGE OF KELTRIA
ARTICLE II - CORPORATE
PURPOSES
Copyright © 1998 Henge of Keltria
To order a copy see the order form
2.1. This organization is formed exclusively as a religious and/or
Church Corporation and is not organized for the private gain of
any person or persons.
2003 Editor’s Introduction
2.2. The Corporation has a specific and primary purpose to foster
and practice the spiritual and cultural teachings of Celtic Earthbased religions, to facilitate communications with and between
different Celtic Earth- based Religions.
The Henge of Keltria broke off from ADF in 1986, to follow a
more specifically Celtic Path, and due to a number of issues and
controversies (some of them liturgical) that plagued the early
years of ADF (many of which have been patched up). Intended as
a “private” organization, rather than holding public services, it
has never become as large as ADF. Keltria has been a MidWestern phenomenon with a handful of Henges, and a newsletter,
annual reunions, study course and a web-page to bind them
together. One of their founding groves was in Minneapolis, so
their interaction over the years with the Carleton Grove has been
sporadic, but rewarding.
2.3. The Corporation shall have power to establish, modify or
dissolve schools and other affiliated religious orders, lodges,
groves and groups.
2.4. The Corporation shall have power to authorize, bestow,
convey, grant, issue or revoke certificates, charters, degrees,
credentials, diplomas, franchises, licenses, memberships, or
ordinations through the church corporation, or any subsidiary
corporation created by this church Corporation, including
cemeteries.
-Scharding
ARTICLE I NAME
ARTICLE II CORPORATE PURPOSES
ARTICLE III PECUNIARY GAIN
ARTICLE IV DURATION
ARTICLE V PERSONAL LIABILITY
ARTICLE VI CAPITAL STOCK
ARTICLE VII COUNCIL OF ELDERS
ARTICLE VIII BOARD OF TRUSTEES
ARTICLE IX OFFICERS
ARTICLE X INDIVIDUAL MEMBERSHIP
ARTICLE XI THE GROVES
ARTICLE XII MEETINGS
ARTICLE XIII COMMITTEES, BOARDS, AND BUREAUS
ARTICLE XIV INDEMNIFICATION OF OFFICERS AND
DIRECTORS
ARTICLE XV AMENDMENTS
ARTICLE XVI ELECTIONS
ARTICLE XVII ETHICS
ARTICLE XVIII LEVELS OF ACHIEVEMENT
ARTICLE XIX DEFINITIONS
2.5. The Corporation shall have power to publicize, publish,
promote, celebrate, teach, research, and explore any and all
material which may bear upon its beliefs, philosophies, theology,
and religious history, ancient or modern.
2.6. The Corporation shall have the power to apply for and
receive grants, accept bequests and to establish and maintain an
endowment fund.
2.7. The Corporation shall have the power to own property, for
the purpose of carrying out the above.
2.8. Not withstanding the above statements of purpose and
powers, the corporation shall not engage in activities that in
themselves are not a furtherance of the purposes set forth in this
article.
2.9. The Corporation shall conduct its activities in accordance
with Section 501 (c) (3) of the Internal Revenue Code or the
corresponding section of any future federal tax code.
ARTICLE I - NAME
ARTICLE III - PECUNIARY GAIN
1.1. The name of this Corporation shall be THE HENGE OF
KELTRIA.
3.1. No part of the net earnings of the Corporation shall inure to
the benefit of, or be distributable to its members, trustees,
officers, or other private persons, except that the corporation shall
be authorized and empowered to pay reasonable compensation for
services rendered and to make payments and distributions in
furtherance of the purposes set forth in Article II hereof. No
substantial part of the activities of the Corporation shall be the
carrying on of propaganda, or otherwise attempting to influence
legislation, and the Corporation shall not participate in, or
intervene in (including the publishing or distribution of
statements) any political campaign on behalf of any candidate for
public office.
1.2. The address of the Corporation shall be: C/O Henge of
Keltria, P.O. Box 17969, Long Beach, CA 90807 or such other
location as the Board of Trustees may, from time to time,
establish by resolution and place on file with the Secretary of
State of the State of Minnesota.
3.2. Notwithstanding any other provision of these articles, the
Corporation shall not carry on any other activities not permitted to
be carried on by a corporation exempt from Federal income tax
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under Section 501 (c) (3) of the Internal Revenue Code or the
corresponding section of any future federal tax code.
Druid. The Arch-Druid shall be selected from the Council of
Elders by the Council of Elders and shall hold the position for as
long as she or he remains on the Council. The Arch-Druid shall
preside over meetings of the Council of Elders.
ARTICLE IV - DURATION
7.4. The Council of Elders may, on a case by case basis, approve
waivers to requirements for Levels of Achievement when it
believes that such a waiver is in the best interests of the
Individual, their Grove, and/or the Henge.
4.1. The period of duration of this Corporation shall be perpetual.
ARTICLE V - PERSONAL LIABILITY
ARTICLE VIII - BOARD OF
TRUSTEES
5.1. Upon the dissolution of the Corporation, the officers and/or
Board, after paying or making provisions for the payment of all
the liabilities of the Corporation, the remaining Church
Corporation properties and assets shall be distributed for one or
more exempt purposes within the meaning of Section 501 (c) (3)
of the Internal Revenue Code, or the corresponding section of any
future federal tax code. Said distribution shall be in keeping
within a basic harmony of the Church Corporation beliefs.
8.1. The initial board of Trustees will consist of the founders
being appointed for a period of nine (9) years and one trustee
elected from the membership for two years with subsequent
elected terms of three (3) years. This to provide a consistent
direction during the early years of the church. At the end of nine
(9) years, Board tenure will convert to a Board of Trustees
consisting of at least three (3) members of the Corporation, each
elected for the term of three (3) years at the regular annual
meeting of the Corporation. No more than two thirds of the Board
may be elected at any one given annual meeting.
8.1.1.The first Board of Trustees:
5.1.1. Any such assets not so disposed of shall be disposed of by a
Court of Competent Jurisdiction of the county in which the
principal office of the Corporation is then located, exclusively for
such purposes or to such organization or organizations, as said
Court shall determine, which are operated exclusively for such
purpose.
Nine year term:
5.2. The Members, Officers, Trustees and Founders of the
Corporation shall have no personal liability for the debts of the
Corporation.
a. "Tony" Taylor
The remaining two Trustee positions are now elected.
ARTICLE VI - CAPITAL STOCK
8.1.2. Trustees may serve concurrently as Officers with one vote
per person, not per seat. There is no limit to the number of terms a
Trustee may serve.
6.1. The Corporation shall have no capital stock and shall have no
authority to issue shares.
8.1.3. The business of the Henge shall be conducted by a Board of
Trustees. The size of the initial board has seven seats. The
corporate officers: President, Vice-president, Secretary, and
Treasurer and three (3) Trustees. The terms of office for the
Trustees shall be staggered so that no more than two-thirds of
Trustees shall be elected in one election. Increases in the number
of Trustees may increase with membership.
ARTICLE VII - COUNCIL OF ELDERS
7.1. All theological direction for the Henge of Keltria shall be
from the Council of Elders. Members of the Council are from
active members of the Ring of the Oak. The Council of Elders
supersedes and overrides all secular offices and officers in matters
that are deemed by the Council Elders to be of a spiritual nature
or may inappropriately impact the beliefs and philosophies of the
Henge of Keltria. The Council of Elders shall consist of no more
than nine members of the Rings of the Oak. Election of Council
members is from the active membership in the Rings of the Oak.
A simple majority of affirmation from the total Oak Ring
membership is required for appointment to be carried. Abstention
of a vote does not apply to the majority of assent needed for
election. The duration of appointment is nine years. There is no
limit to the number of consecutive appointments. The Council of
Elders is empowered to remove any member from the
membership roles for cause as stated in these Bylaws.
8.1.4. The board shall have the responsibility of establishing
policy to achieve the objectives of the Henge as stated in Article
II of these bylaws.
8.2. The Board of Trustees shall meet at least bi-annually.
8.3. A simple majority of Board members shall constitute a
quorum for conducting business at any meeting of the Board of
Trustees. Teleconferencing is acceptable to create a quorum.
8.4. Board members shall receive electronic notice, written notice,
or a telephone call from the secretary informing them of each
Board meeting. Notice shall be given no less than ten (10) days
prior to each meeting.
7.2. The number of members of the Council of Elders shall be
based upon the number of the Ring of the Oak. The number,
election, and appointment process to the Council of Elders shall
be described in the Council's working documents.
8.5. The Board shall hold such meetings as may be necessary for
conducting business of the Corporation. Meetings of the Board
may be called by the President, in his/her absence, by the Vicepresident and any two Trustees.
7.3. The primary authoritative spokesperson for the theological
direction of the Henge of Keltria shall be known as the Arch-
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8.6. The Board of Trustees shall be empowered to employ or
dismiss an Executive Director whose duties will be determined by
the Board of Trustees in a written policy and duty statement. The
Executive Director may hire staff to carry out the goals and
policies of the Board of Trustees.
i. act as Chairperson of the Board of Trustees:
ii. act as Chairperson of the general membership
meeting;
iii. administer operations of the entire church
Corporation;
8.7. The Board shall appoint members of the Henge to fill an
unexpired term which may become vacant on the
iv. delegate responsibility to ensure smooth operation
of the Corporation as a whole;
ARTICLE IX - OFFICERS
v. issue an annual State of the Henge Report to the
membership;
9.1. The Officers of the Henge shall be a President, a Vicepresident, a Secretary, and a Treasurer.
vi. orchestrate the planning and scheduling for the
implementation and operation of all major Corporate
projects;
9.2. Officers, with the exception of the Treasurer, shall be elected
by the membership and shall serve terms as established in the
Corporation's By-laws. Any officer may be removed for cause by
the Board and, upon any vacancy, the Board may fill such
vacancy by a majority vote for the unexpired term of the Officer.
vii. oversee the disbursement and use of all Corporate
funds and
9.3. The Officers with the Board of Trustees shall manage the
affairs of the Henge, subject to such regulations and restrictions as
may be prescribed by the Henge and within these Bylaws.
9.9.2. The Vice-president shall assume the office of President
should the President be unable to execute his/her duties. The
Vice-president shall also be in charge of activities directly related
to the membership, i.e., programs for the membership and
membership recruitment. Must be able to take over the
administration of the church Corporation in the event that the
President is unable to continue in that capacity, and;
viii. all other powers and duties delegated by the
bylaws.
9.4. The Officers, with the exception of the Treasurer, and the
Board of Trustees shall be elected at the annual meeting by ballot
of the membership, for a two-year term with three consecutive
terms as a limit, and shall hold office until their successors have
been elected. No person shall hold the same office of President,
Vice-president, or Secretary, for more than three consecutive
terms. In case of vacancy arising in any office it may be filled for
the remainder of the unexpired term through selection by the
Board of Trustees.
i. substitute for the President at any corporate event,
meeting, or function in the event the President is
unable to attend; and
ii. any other duties or responsibilities as delegated in
the By-laws or by the Board of Trustees.
9.5. The retiring President of the Henge shall automatically
become an ex-officio member of the Board of Trustees (nonvoting) to act in an advisory and consultative capacity for a twoyear period. The retiring President may also be elected to a voting
Trustee position.
9.9.3. The Secretary shall keep the minutes of all meetings of the
Henge and of the Board of Trustees. The Secretary shall keep a
roll of the members, and give a report on both at the annual
meeting. The Secretary shall maintain a current membership list
at the Henge headquarters and will have a current membership list
present at all Henge meetings. The Secretary shall work with the
office of Treasurer to maintain accurate and up to date
membership rolls. The Secretary shall also conduct the
correspondence of the Henge, give notice of all meetings, notify
committee members of their appointments, and carry on such
other correspondence as may be necessary for conducting the
affairs of the Henge. The Secretary shall be responsible for
notifying members of expiration of membership and default of
active status. The Secretary shall be responsible for the annual
registration of the Henge with the Minnesota Secretary of State's
Office. Said duties may be delegated with Board approval.
9.6. The Treasurer is to be appointed by the Board of Trustees.
There shall be no limitation to the length of term the Treasurer
may serve, if so appointed.
9.7. Elections will be held at the annual meeting and will be done
by ballot.
9.8. The HENGE OF KELTRIA is and shall be an equal
opportunity employer. It does not discriminate based on race,
color, age, national origin, marital status, disability, creed,
religious or political affiliation, sex or sexual preference. All
vacancies whether paid or volunteer will be filled on the basis of
qualifications the applicant has in relation to the job requirements.
9.9.3.1. The Secretary must be capable of handling and organizing
a large amount of paperwork. Should be proficient in all clerical
skills necessary to fulfill the position. The Secretary will
supervise any staff member that has been approved by the Board
of Trustees to assist with carrying out the responsibilities of this
office.
9.9. Duties and Qualifications of Henge Officers:
9.9.1. The President shall preside at all meetings of the Henge and
its officers. If the President is absent at any meeting, the Vicepresident shall assume his/her duties. The President will act as the
liaison between the Board and the Executive Director. The
President with the help of the Executive Director shall determine
the agenda for all meetings. Must be capable of administering the
workings of the entire church Corporation, including but not
limited to the following:
i. take minutes of all Corporate meetings (in person or
by delegation). Record all minutes taken and present
latest minutes at current meetings;
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ii. keep and file copies of all corporate minutes,
correspondence, and other paperwork; and
basic administrative costs and entitles the member to any
informational or emergency mailings made that year, including a
quarterly news letter. At the time of incorporation the news letter
is titled Henge Happenings.
iii. any other duties or responsibilities as delegated in
the By-laws or by the Board of Directors.
10.4. The Henge of Keltria shall be composed of active and
honorary individual members.
9.9.4. The Treasurer shall collect the dues of members and all
subscription donations and allocations of money to the Henge.
The Treasurer shall work with the office of the Secretary in
maintaining accurate membership rolls. The Treasurer shall keep
an account of the same and shall make a report thereof at the
annual meeting and whenever required by the Henge or the Board
of Trustees. All Henge money is to be kept in a Henge bank
account. The Treasurer shall pay out moneys of the Henge upon
presentation of bills approved by the Board of Trustees as attested
to by the Secretary. At the close of each fiscal year the books
shall be audited and a report submitted to the membership. The
Treasurer at the discretion of the board of Trustees may make
disbursements on behalf of the Henge without prior approval up
to a dollar level prespecified by the Board.
10.4.1. Change of dues for membership shall be proposed and
approved by the Board of Trustees. Policies for prorating of dues
for the first year of membership is at the discretion of the Board
of Trustees.
10.4.2. Active membership shall include the following categories:
a. Individual membership - any person may become a
member of the Henge by payment of annual dues.
b. Honorary Life membership
9.9.4.1. The Treasurer must be capable of handling the financial
aspect of the church Corporation and provide oversight of any
contracted accounting services or Henge employees,
10.4.3. No person shall be qualified as a member and entitled to
vote in regular, special or annual meetings unless his/her annual
dues have been paid to the treasurer and his/her name inscribed on
the membership list at or in advance of any meeting.
i. keep a clear and accurate record of all corporate
finances;
10.4.4. Members failing to pay their dues for more than 60 days
after they become payable shall be regarded as inactive members.
Inactive members shall have no voting privilege, shall not receive
subscriptions to the membership newsletter, nor receive any other
benefits of membership until such time as they renew their
memberships with payment of their annual dues and such
payment is processed as normal.
ii. provide regular reports on the financial condition of
the church Corporation for all Corporate meetings,
and provide a copy of the record to the Secretary for
inclusion in the minutes;
iii. prepare and complete all required reports to the
Internal Revenue Service, as set forth by IRS
guidelines and requirements;
10.4.5. Honorary life members shall not be required to pay dues;
they may attend all meetings, but they shall not have the right to
vote unless they are also paying members. Any individual, in
recognition of achievements or for services rendered in line with
the purposes of the Henge of Keltria may be elected a honorary
life member by a two-thirds vote of the members present at any
regular meeting.
iv. audit all Corporate checking, savings, escrow,
trust, or any other accounts on a periodic basis as
determined by the Board of Directors;
v. audit all Corporate financial records of any
coordinators who are in custody of Corporate moneys,
and compile a quarterly report for the Board of
Directors; and
10.5. Members are presumed to have read and understood the
Articles of Incorporation, the Bylaws, and any other such
documents, manuals or handbooks delineating policy or
procedures which are by reference hereby included in and made a
part of these Bylaws, and that the applicant agrees to abide by the
same. Copies of these documents are available through the Henge
Office.
vi. any other duties as mandated in the By-laws or
assigned by the Board of Directors.
ARTICLE X - INDIVIDUAL
MEMBERSHIP
10.6. Any member who violates the code of ethics of the Henge
of Keltria or otherwise puts the Henge, its members and or the
Pagan community at large is a disreputable light may be removed
from the membership by the Council of Elders. Such removal
may be appealed in writing within 30 days of removal to the
office of the Secretary. Notice of Appeal will be distributed to
The Council of Elders within ten days of receipt.
10.1. Membership shall consist of those persons who understand
the principles of Keltrian Druidism, who have made written
application, paid their annual dues and have been accepted by the
Board of Trustees or its delegated authority. The form of
application shall be that approved by the Board of Trustees or its
delegated authority.
10.7. Youth Memberships. Minor children under the age of 18
may join the Henge of Keltria as Youth Members upon filing a
Youth Membership Application which includes a signature of
parent or guardian granting permission and approval. Dues for
Youth Memberships shall be as determined by the Board of
Trustees. Youth Members shall not have the ability to vote in
Henge business and Youth Members may not hold office nor be
listed in the Membership Directory.
10.2. Honorary Life members may be elected by a two-thirds vote
of the members present at any regular meeting of the corporation.
The honorary members shall not be required to pay annual dues.
10.3. Voting and other rights and privileges of members are set
forth in these By-laws. An individual membership fee covers
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ARTICLE XI - THE GROVES
intends to disband. The records of the Grove will go to the Henge
Office where they will be inactive.
11.1. Each Grove within the Keltrian system is, for the most part,
autonomous. Groves must abide by the Henge beliefs, ethics, Bylaws and religious methodology. Groves are encouraged to gather
and interact with other Groves in their area or the membership at
large. Groves need to apply to the Board and be granted Charter
by the Board of Trustees pursuant to a recommendation of the
Council of Elders.
11.7. A Grove's Charter may be suspended pending an
investigation of problems brought to the attention of the Board of
Trustees. A Grove's Charter may also be suspended based upon
the Grove's Quarterly or Annual reports or lack thereof.
11.7.1. A Grove's Charter may be suspended if the Board of
Trustees has reason to believe that the Grove is not functioning as
a viable organizational Unit of The Henge of Keltria.
11.1.1. Such application will include identification of a designated
individual who takes on the major responsibilities of
administration of the Grove who will act as contact and liaison to
the Henge. Such person shall also be known as the Grove
Founder.
11.7.2. A Suspended Grove of any type may be reinstated if the
Grove can resolve its problems to the satisfaction of the Board of
Trustees pursuant to the recommendation of the Council of Elders
within one year of suspension.
11.8.1. A Grove's Charter may be revoked by Council of Elders
based upon religious theological issues.
11.1.2. Such application shall also include the names of at least
two other active members. The Grove Founder along with the
other two members shall also be designated as Grove President,
Secretary, and Treasurer (or Grove Leader, Scribe, and
Pursewarden).
11.8.2. A Groves Charter may be revoked by the Board of
Trustees based upon secular issues. These issues include, but are
not limited to the following: Conduct found to be incompatible
with the purpose of the Corporation or contrary to the Laws of the
State or Country the Grove is located in, conduct or statements of
the Grove in its meetings or statements that discredit the Henge of
Keltria, its purposes, or members.
11.1.3. The Grove, when Charter is first granted, will be
Chartered as, a "Seed Grove," a "Seed Birch Grove," a "Seed Yew
Grove," or a "Seed Oak Grove" based upon the definitions
established in Article XX DEFINITIONS.
11.2. Groves of any type must submit quarterly financial
statements to the Treasurer of the Henge to take advantage of taxexempt status.
11.8.2.1. A Grove's Charter may be revoked by the Board of
Trustees if three months after suspension, a Grove has not made
adequate corrections to the issues involved which were the cause
of the suspension.
11.2.1. A Seed Grove's Charter automatically lapses one year
after its last submitted Quarterly Financial Statement.
ARTICLE XII - MEETINGS
11.2.2. A Grove which fails to submit a Quarterly Financial
Statement for over one year will become a Seed Grove at the
discretion of the Board of Trustees.
12.1. The annual meeting shall be in the month of June each year.
The Board of Trustees shall set the date of the meetings. Six
weeks notice must be given to all members of date and location of
annual meeting.
11.3. A Grove of any type must submit an annual, "State of the
Grove" report to the Henge indicating the current Officers of the
Grove, location of Grove Meetings (City and State) and a contact
point.
12.2. Special meetings of the Henge may be requested by the
President, in his/her absence, by the Vice-president and any two
Trustees at any time and by ten members of the Henge. Such
request is to the Office of the President. If the request is approved
by the Board of Trustees, the Board shall set the date and location
of the meeting.
11.3.1. This report must be suitable for publication in Henge
Happenings.
11.3.2. Groves of any type shall not have the power to incur debt
in the name of the Henge of Keltria.
12.3. A simple majority representing at least 5 percent of the
membership of the Henge must be physically present, or
represented by proxy to constitute a quorum for annual and
special meetings. Physically present is hereby defined to include
not only the physical presence of a voting member, but also as
being in communication with the persons physically present by
telephone or an equivalent mechanism.
11.4. All types of Groves must register annually with the Henge
and certify its actions and activities in order to maintain or
increase in status. The Board of Trustees, pursuant to a
recommendation of the Council of Elders may remove the Seed
designation or increase or decrease its stature during the review of
the annual registration report.
12.4. There shall be three types of votes possible concerning any
proposals before the Corporation: affirmative, abstention, and
negative.
11.5. Oak Groves chartered by the Board of Trustees shall be
legal subordinate organizations of the Henge of Keltria as
incorporated and are eligible to be covered by any appropriate
Church Group Exemptions.
12.5. The Henge shall operate on a fiscal year, running from
January 01 through December 31.
11.6. A Grove may be disbanded upon the Grove sending written
notification from the Grove's Founder indicating that the Grove
12.6. All eligible voters may cast one vote. Voting will be done
by ballot. Voting by proxy is allowed. Proxies must be given to a
member in good standing.
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12.7. All meetings shall be conducted in accordance with Robert's
Revised Rules of Order or accepted future standards of Rules of
Order for a non profit corporation.
15.2.1. An amendment proposal must be received in the Office of
the Secretary by March 1st to be considered for that year's annual
meeting. At other times of the year a special meeting of the Henge
may be called if special meeting and notification requirements are
met. In either event within ten days upon receipt of the proposed
amendment, the Office of the Secretary will have informed the
Henge officers, Board of Trustees and members of The Council of
Elders. The Office of the President will respond to the parties
acknowledging receipt of the proposed amendment within 5 days
of receipt. The Council of Elders will examine and judge the
proposed amendment to insure its passage would not weaken the
theological foundations of the Henge of Keltria.
12.8. The Board of Trustees and Officers shall meet publicly, at
least annually and privately on an as-needed basis. The meeting
dates shall be determined by the President. All interested
members in good standing are encouraged to attend any publicly
held meetings. However, the as-needed-meetings are open to
generally interested parties at the Boards pleasure, or they will be
assumed to be closed meetings.
12.9. The Board of Trustees is a voting entity in and of itself.
15.2.2. The Board of Trustees shall then review the amendment
and may veto sending any amendment to the membership if they
believe it to be inappropriate or undesirable. The Board shall have
45 days to consider the amendment. The Secretary shall inform
the amendment's submitter of the Board's decision. The submitter
shall then have an opportunity to address the Board concerning
the proposal.
ARTICLE XIII - COMMITTEES,
BOARDS, AND BUREAUS
13.1. The President shall appoint, or cause the Board of Trustees
to appoint, such standing committees as are deemed necessary for
the efficient operation of the Henge. Chairs of such committees,
shall, insofar as possible, be appointed from members of the
Board of Trustees or Officers. Such committees may include
regular members of the Henge.
15.2.3. After the Council of Elders and the Board of Trustees both
rule upon the proposed amendment, the Secretary shall notify the
membership in writing of the proposed amendment(s), and they
may be adopted by a two-thirds vote of the members present at
the annual meeting if a quorum is present and provided six weeks
have elapsed since the sending of the notice.
13.2. All standing committees, boards, and bureaus shall be
appointed to serve until a particular project is completed or until
the next annual meeting, whichever occurs first. All committees,
boards, and bureaus may be appointed annually. There shall be no
limit to the number of annual terms to which a member of a
committee, board, or bureau may be reappointed. Insofar as
possible, all committees and boards should represent
geographically the areas served by the Henge.
ARTICLE XVI - ELECTIONS
16.1. Election of Board members shall occur at regular intervals
as specified in these By-laws.
16.1.1. A clear majority comprising of a 10% margin over the
opposing candidates of the tallied votes shall be required to elect
any eligible member to any position on the Board or any other
elective position in this Corporation, except as specified in these
By-laws. A person who fails to receive a clear majority but does
receive a plurality shall be considered elected to a one year term
of office.
13.3. The President, or in his/her absence the Vice-president, shall
be an ex-officio member of all committees, boards, and bureaus.
13.4. The chairs of all committees, boards, and bureaus shall
represent their respective committees, boards, or bureaus at
meetings of the Board of Trustees when requested to attend by the
Board.
16.1.2. Replacements to vacancies in elected or appointive
positions under the Board's direction, shall be appointed by the
Board of Trustees to serve until the next election date. The Board
is not required to fill a vacant Trustee position. Said appointments
may not exceed 13 months.
ARTICLE XIV - INDEMNIFICATION
OF OFFICERS AND DIRECTORS
14.1. The Henge shall indemnify any officer, trustee, employee,
or volunteer who is sued for actions done in good faith for the
benefit of the Henge and in the performances of his or her duties
for the same. This shall not cover criminal actions that result from
unlawful conduct.
ARTICLE XVII -ETHICS
We adhere to the following:
17.1. The Henge of Keltria does not discriminate on the basis of
age race, color, national origin, sex, or sexual preference.
Individual groves with a 'cult focus' (such as the women who
tended Bridget's fire at Kildare) may be exclusionary on the basis
of sex only, with periodic review and approval of the Council of
Elders. As the notion of same sex or single focus cult worship is
not unprecedented in Celtic society, we have concluded that
individual groves may be exclusionary on certain issues, so long
as the tradition as a whole maintains balance. At NO TIME,
however, may a Keltrian grove discriminate on the basis of race,
color, or national origin.
14.1.1. Indemnification maybe covered through the purchase of
insurance or by any means the Henge chooses.
ARTICLE XV - AMENDMENT
15.1. Amendments to these By-laws may be proposed in writing
and filed with the Secretary by any three members.
15.2. Amendment proposal tracking:
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ARTICLE XVIII - LEVELS OF
ACHIEVEMENT
17.2. At NO TIME shall a Grove or member of this organization
espouse or engage in the practice of blood sacrifice; nor shall any
Keltrian, as part of his or her religious practice participate in the
torture, mutilation, enslavement, or abuse (physical or emotional)
of any sentient creature for the purpose of enjoyment or spiritual
gain. Any taking of life for the purpose of meeting physical needs
shall be done only in accordance with civil law, and shall be
conducted as humanely as possible.
18.1. Keltrian Druidism is an Initiatory Mystery Tradition. Prior
to initiation a person must study and prepare for initiation. The
uninitiated may go through three phases on the way to initiation.
18.1.1. The Seeker is a person who is investigating Celtic
Spirituality or Druidism in its many and varied forms. A Seeker
typically first contacts the Henge of Keltria seeking to know and
understand what forms of Celtic Neopagan spirituality are
available.
17.3. Every Henge member shall keep confidential the names,
addresses, telephone numbers, and places of employment of other
members of the Henge, except where expressed permission has
been given to publicize said information; or in such a case as a
person is deemed to be a public threat (in which case confidential
information may only be revealed to those authorities under
whose jurisdiction the matter of conduct falls).
18.1.2. The Member is a person who is interested enough in
Keltrian Druidism to join the organization. Members are
considered general laity and may participate in all Mistletoe and
Seasonal Rituals, serve on committees, partake in open meetings
and have any other privileges and responsibilities as shall be
designated by the Henge or their local Grove. A Member is not
required to enter into a study program.
17.4. We view our ordained and lay clergy (Grove leaders,
Officers, Elders, and Trustees) as professionals and, as such,
demand professional behavior equal to that of secular and other
religious professionals. Our clergy are expected to be honest, to
abide by the law (except in cases of certain "victimless crimes" or
civil disobedience), to respect the rights and privacy of others, to
maintain a professional profile while "on duty," and to respect
certain sexual taboos placed upon virtually all professionals in our
society, rules which have been instituted for the protection of the
client. Therefore, Keltrian clergy will refrain from engaging in
sexual activities with their Grove "clients" when acting in the
following capacities: teacher, healer, therapist, or divinatory
counselor. (The above restrictions do no apply to sexual
relationships that existed prior to the onset of the professional
relationship).
18.1.3. The Dedicant has committed him/herself to the study of
Keltrian Druidism and has demonstrated this commitment by
undergoing a Dedication Ceremony. The Dedication Ceremony
establishes a Student/Teacher, Dedicant/Mentor relationship. The
Dedicant is enrolled in a study course with the Mentor or is
involved with the training system employed by a Grove.
Dedicants may be called upon to assume lesser roles in Mistletoe
and Seasonal rituals should their services be needed.
18.2. Our Ring System measures the growth and achievements of
its participants. All levels are membership. Being a member in no
way infers a right to initiation or advancement to the different
rings. Initiation and advancement requires the approval from a
member of the ring of the Oak.
17.4.1. We accept that we are all adults and capable of making
our own choices; however, extreme discretion in any sexual
interlude between clergy and lower ranking Grove members is
advised.
18.2.1. An initiate of any higher ring may perform the actual
initiation or elevation up to their ring, with the approval from a
member of the ring of the Oak. Family members or "partners" to
be elevated or initiated require the approval of a member of the
Oak not related or sexually involved with them.
17.5. It shall be the custom of this tradition to work robed or
clothed at any public ritual. Private rituals may be conducted
skyclad at the discretion of the individual grove.
17.6. Manipulation or coercion of a sexual nature will not be
tolerated in Keltrian ritual.
18.2.2. Upon initiation, the member is admitted into the Rings.
There are three Rings, which are named after sacred trees. These
are: Ring of the Birch, Ring of the Yew, and Ring of the Oak. The
innermost ring, that of the Oak, has within it three tiers. These are
named Hawthorne, Rowan, and Mistletoe. Our ring system is
designed not to be a measure of rank, but of achievement. We use
a three-fold system to measure this achievement. Advancements
are based on time, study, and service. In this way we ensure our
members are both well-founded and well-rounded.
17.7. At NO TIME shall firearms or explosives be brought to or
used during an official Keltrian ritual.
17.8. It is in the tradition of Keltria to induce altered states of
consciousness through meditation, chanting, etc. While
psychoactive substances of various sorts have been used by
traditional societies for this purpose, only legal psychoactive
substances are permitted in Keltrian ritual.
18.2.3. The Ring of the Birch. The student is required to stay at
the first ring for a minimum of one lunar year (13 moons). During
this time, the student is expected to study the required areas, and
to serve the Grove in a capacity commensurate with his or her
station. We associate the ring of the Birch with the producer class;
therefore, members of this ring wear green cords. This ring is
considered a student level. Most of the study and work done in
this ring is of a preparatory nature. To advance to second ring, the
Druid of the Birch must serve the Grove on a regular basis, and
must demonstrate the ability to lead the Grove in a high rite or
mistletoe rite. The Druid of the Birch is expected to continue
studies to reach an advanced level of Druidic knowledge. When
17.9. We will not tolerate bigotry, slander, perjury, or other forms
of harassment leveled against our members or against other
members of the Neopagan community.
17.10. Keltrians shall abide by their initiatory oaths and shall
respect the confidentiality of any oathbound material from either
our tradition or another.
521
the Druid has completed the time, educational, and service
requirements, s/he may be advanced to the Ring of the Yew by a
member of the ring of the Yew or Oak.
that s/he has acquired sufficient ritual skills and understanding of
the Keltrian system, his/her Ring will become permanent.
18.2.4. The Ring of the Yew is analogous to the noble class;
therefore Druids of this ring wear red cords. We consider
members of this ring active participants with the Grove
leadership. They are responsible for continuing their personal
studies and for serving in all ritual capacities (Bards, Seers
(Ovates), Druids, and Grove Tenders). A member of this ring is
considered lay clergy or Druid Deacon. A member of the ring of
the Yew may lead a grove site if championed by a member of the
ring of the Oak. To advance to Ring of the Oak, a second ring
Druid must undergo clerical training and demonstrate their skills
by acting as clergy and conducting rituals over a period of time.
ARTICLE XIX - DEFINITIONS
THE PANTHEONS
19.1. A pantheon is a family of Gods and Goddesses from a single
cultural tradition. Our Groves are free to use any of the Celtic
pantheons in their rituals (Irish, Welsh, Scottish, Briton, Gaulish,
Cornish, and Manx). Groves must work with a single Celtic
pantheon rather than mixing two or more within ritual. We feel
that it is easier for students to learn a single set of myths.
Pantheons reflect the whole of the ancient culture. When we leave
out Gods or Goddesses or mix pantheons, we risk losing certain
religious aspects of that culture.
18.2.4.1. If, after three lunar years, and the Druid has completed
the necessary service and training s/he may petition for
advancement to the Ring of the Oak. Advancement is granted by
a member of the ring of the Oak.
19.1.1. Our Grove members are free to work with other pantheons
in their private rituals or magick, if they so desire.
18.2.5. As the Ring of the Oak is representative of the Priest class,
members of this ring should wear white cords and may be elected
to the Council of Elders. A Druid of the Oak is considered
qualified to break from his or her Mother Grove to start a new
Grove or Champion other groves. Members of the ring of the Oak
may elect to be legally Ordained as Keltrian ministers. Enabling
them to perform the legal functions recognized by law. i.e.:
marriages/ handfastings.
DAYS OF CELEBRATION
19.2. We keep in tune with the movement of the Earth and the
heartbeat of our ancestors by celebrating the eight seasonal feasts
of the Celtic year. We observe the four solar festivals (the two
solstices and equinoxes) giving thanks and homage to the sun. We
observe as well the four cross quarters; those of Samhain, Imbolc,
Beltane, and Lughnasadh. These are the Earth festivals. At these
times the earth begins to note the change of seasons as prescribed
by the sun. At the cross quarters we give thanks and homage to
our Mother Earth.
18.2.5.1. The first tier within ring of the Oak is that of Hawthorne.
At this point the Druid may chose one of the three disciplines:
Bard, Seer, or Priest. The Druid focuses study in his or her area of
specialty, while continuing general Druidic studies. The third
ring, first tier Druid is expected to function as clergy. S/he is also
expected to teach Grove Leadership material and should be
mentoring members of the ring of the Yew on preparation for
ordained clergy. At this level the Druid should begin attending
philosophical/theological roundtables and debates. Advancement
to Rowan requires the endorsement of two members of higher
tiers of Oak either Rowan or Mistletoe. Upon completion of three
lunar years a Druid may be advance to the Rowan if s/he has
adequately performed his/her service to the Grove or the Henge.
19.2.1. For each of these eight festivals we honor a specific God
and Goddess from mythology. These deities are both
representative of the feast and the time of year.
19.2.2. We also conduct two lunar festivals each month. The
Mistletoe Rite, which commemorates the gathering of the
mistletoe, is conducted on the sixth night of the moon. This ritual
is devoted to the aspects of health and communion. Our other
lunar observance, the Vervain Rite, is held after sunset when
neither sun nor moon is in the sky (about the third quarter). It
commemorates the gathering of the Vervain, which was to be
harvested when neither sun nor moon were in the sky. The
Vervain Rite concerns itself with spells and magic working, and is
open only to initiates of the tradition.
18.2.5.2. At the Oak tier of the Rowan, the Druid should be acting
as primary clergy, continuing studies in his or her specialty, and
teaching any advanced courses. S/he should continue to be taking
an active role in the philosophical/ theological roundtables and
debates. Advancement to Mistletoe requires the endorsement of
three members of the tier of Mistletoe.
SPECIAL PROVISIONS FOR TRANSFERS
19.2.3. In addition to the cyclical feasts we also observe two
yearly commemorative feasts, which honor specific events. The
first of these is the "Feast of Age," a reenactment of the feast
given for the Tuatha de Danaan by Manannan Mac Lir and
Gobhinu. The pigs and ale consumed at this feast gave the Gods
their immortality and invincibility. We partake in this feast to
celebrate our spiritual immortality and the invincibility of our
faith. Groves utilizing other pantheons may substitute a similar
style ritual.
18.3. People entering Keltria from another initiatory Neopagan
Druidic tradition may be admitted to a Ring equivalent to their
previously held grade or degree up to the Ring of the Yew,
provided that they can demonstrate an equivalent level of
knowledge. This position will be awarded for a probationary term
of one solar cycle at the discretion of the Council of Elders. If,
within the passage of one solar cycle, said person demonstrates
19.2.4. The second yearly feast we observe is the "Feast of
Remembrance," dedicated to the Druids who were slain and the
sacred Groves that were desecrated when Caesar's army took the
island stronghold of Anglesey in 60 CE (60 AD). This feast also
extends to remembering all people who have been slain or
persecuted because of their religious beliefs.
18.2.5.3. The highest level of achievement within our system is
that of the tier of Mistletoe. The Druid is this tier no longer needs
to be actively conducting ritual, but should oversee the actions of
other acting clergy. At this level the Druid should devote
him/herself to the service of one of the triads; either the
Ancestors, the Nature Spirits, or the Gods; or to all three.
522
19.2.5. Observing the cycles and the seasons gives meaning to our
lives. Through them we are made aware of the cyclical nature of
life itself. We are comforted in the knowledge that this life has not
been and will not be our only existence. Like the mighty oak that
awakens anew in the spring, we know we shall once again touch
our feet to the soil of the Great Mother, our Earth.
INITIATIONS
19.9. The initiation is, above all, a covenant made between the
Druid and her/his Gods.
19.9.1. The initiation marks a turning point in the candidate's life
in two ways. First, it establishes the candidate's acceptance in the
mystery path. This part of the initiation is spiritual in nature, and
rests in the hands of the Gods.
SEER (or Ovate)
19.3. The Seer (or Ovate) is concerned primarily with the Cosmic
World of Land and is associated with the Nature Spirits. The Seer
functions as an herbalist, healer, an alchemist, a weather worker,
and a diviner. S/he is concerned with the magick of the natural
world around her/him. Persons wishing to pursue this discipline
should concentrate their second ring Grove service in this area.
19.9.2. Second, the initiation affirms the candidate's acceptance
into a select group of people. This facet of initiation takes place
on a cognitive, physical level. The decision to accept the
candidate lies with her/his fellow humans.
BARD
19.9.3. The initiation should be a profound experience for the new
Druid. It signifies a death of old ways and a rebirth into spiritual
awareness. In fact, most initiations work with a motif of symbolic
death and rebirth. Often, during the event, the answers to some of
the "Great Mysteries" will be revealed to the candidate. The
vehicle for this revelation can be either the Gods or the Initiating
Druid of the group. Some traditions may also use this time to
reveal the "secrets," hidden knowledge held exclusively by the
group or the tradition. Frequently the candidate will be put to a
test. This could be a test of knowledge, courage, trust, or
endurance. Any oaths that are required by the tradition will be
taken at this time.
19.4. The Bard is concerned with the Cosmic World of the Sea
and is associated with the Ancestors. The Bard functions as a
lorist, genealogist, singer, musician, and storyteller. Persons
wishing to pursue the discipline of Bard should concentrate their
second ring Grove service in this area.
DRUID
19.5. The Druid is concerned with the Cosmic World of the Sky
and is associated with the Gods. The Druid functions as clergy,
teacher, mediator, and judge. The priest oversees all "high
magick." Persons wishing to pursue this discipline should
concentrate their second ring service in the area of Grove Tender.
The term Druid encompasses both Male and Female persons.
19.9.4. On an emotional level, initiations are often frightening -not because they are physically or emotionally dangerous
(competent Neopagans should never require such initiations), but
because there is an element of the unknown. It is natural for
candidates to experience some fear; after all they are making a
serious commitment.
A NOTE ON THE GROVE TENDER
19.6. The Grove Tender performs tasks similar to those of a
Wiccan handmaiden. The purpose of the Grove Tender is to
attend to all mundane functions of the ritual, freeing the Clergy to
concentrate on their spiritual jobs. The Grove Tender would be
expected to relight blown-out candles, keep incense on the
charcoal, refill sacramental chalices, prompt when people forget
their lines, construct and tend the ritual fire, take care of
disturbances (such as someone fainting or the police showing up),
prepare the altar, act as gopher, or any other tasks required by the
circumstance. This job acquaints the Grove Tender with the
magical tools, ritual structure, and energy flow of the service. As
such, it is an excellent preparatory position for those aspiring to
be clergy.
19.9.5. It is imperative that initiations only be performed with the
candidate's full knowledge and permission. The candidate must be
both ready and willing to undertake the ordeal that lies ahead.
19.9.6. It is for the above reasons, and more, that we have decided
to make Keltria an initiatory tradition. We have spoken with many
Neopagans from non-initiatory backgrounds who feel that they
have missed out on something. The initiation is a religious rite of
passage. If conducted properly, it can be a profound and
memorable experience.
SEED GROVE
19.7. A Seed Grove is a Grove which has submitted quarterly
financial reports for less than one year. It also has not submitted
an annual Grove report for the previous year.
19.9.7. Until our tradition has fully taken root, we will recognize
initiation (group conducted) from traditions using a methodology
similar to ours. "Self-initiations" will be recognized on a case-bycase basis as determined by the Elders.
GROVES
19.8. A GROVE consists of three or more people who meet
regularly, at least once per month, and have received a Charter as
a Keltrian Grove.
19.9.8. Being an initiatory path does not intone that we have an
unbroken tradition dating back to pre-historic times. Few, if any,
of the Neopagan traditions can truly make such a claim. Our
initiation signifies that a person has been accepted into the
mystery path, and has gained sufficient knowledge and skills to be
called a Keltrian Druid.
19.8.1. In a BIRCH GROVE the Grove Leader is a member of the
Ring of the Birch or higher.
19.8.2. In a YEW GROVE the Grove Leader is a member of the
Ring of the Yew, or higher, at least two other members of the
Grove are members of the Ring of the Birch or higher.
19.8.3. In an OAK GROVE, the Grove Leader is a member of the
Ring of the Oak, and at least two other members of the Grove are
members of the Ring of the Yew or higher.
523
Constitution of
the Order of the Mithril Star
of the Reformed Druids
of North America
•
•
•
2002
We, the Order of the Mithril Star of the Reformed Druids of
North America, in order to make our existence more fruitful, do
hereby enact this, our constitution.
To promote a Pagan, non-consumeristic, microsocialistic, polyamorous lifestyle free of the outmoded
mores and conventions of the dominant bourgeois
monotheistic paradigm as depicted in “Stranger In A
Strange Land”;
To help heal and awaken the Earth Mother Gaia;
To help heal and awaken refugees of the dominant
paradigm as they come to the realization that “Thou art
God/dess.”
ARTICLE FIVE
The Mother Grove of the Order of the Mithril Star shall be
the ruling body of the Order, insofar as doctrinal, dogmatic and
liturgical matters are concerned. The Mother Grove will function
as the Board of Directors for the Order, and among its members
shall be the following officers:
The Arch-Druid/ess should be at least a Third Order
Druid/ess, preferably with legitimate Apostolic Succession from
the Original Grove at Carleton College. He or she shall preside
over all meetings and most religious services. She or he shall
perform those functions usually performed by a Pastor in other
religious organizations. He of she shall serve as the official
spokesperson for the Order and the Mother Grove.
The Clerk must be at least a Third Order Druid/ess, and
shall be the principal officer for secular matters, including the
handling of the Order’s communications. She or he shall serve
those functions usually performed by an Assistant Pastor in other
religious organizations and shall preside over services in the
absence of the Arch-Druid/ess.
The Preceptor must be at least a Second Order Druid/ess,
shall assist in services, and shall assist the Clerk insofar as he or
she may be called upon to do so, including the handling of the
Order’s treasury, unless the Clerk shall have decided to perform
them.
The Server must be at least a First Order Druid/ess and shall
assist the Preceptor insofar as he or she may be called upon to do
so, including those functions usually performed by a Secretary in
other religious organizations, unless the Preceptor shall have
decided to perform them.
The Official Bard must be at least a First Order Druid/ess
and learned in matters of poetry, music, dancing and song. She or
he shall be responsible for all Bardic matters within the Order.
She or he shall be appointed by the Arch Druid of the Mother
Grove as soon as there is a person qualified to hold this post and
may hold one of the other posts at the same time; but need not be
present for the founding of this Order.
Other officers may be added from time to time as the
Grove shall decide when they are needed.
ARTICLE ONE
The name of this organization shall be The Order of the
Mithril Star of the Reformed Druids of North America and it shall
be an autonomous collective within Reformed Druidism.
ARTICLE TWO
Any person, regardless of race, gender, color, culture, age
or sexual preferences may become a member of this organization
upon presenting a pledge, which may be oral, affirming that she
or he believes in the Basic Tenets of North American Druidism,
as set forth in The Book of Law in The Druid Chronicles, and in
the basic tenet of the Mithril Star, as set forth in the novel,
“Stranger In A Strange Land,” by Robert A. Heinlein and that she
or he further believes in and agrees with the self-definition of this
Branch of the Reform.
ARTICLE THREE
The Basic Tenets of North American Druidism, as set forth
in The Book of Law, are these:
The object of the search for religious truth, which is a
universal and a never-ending search, may be found
through the Earth-Mother; which is Nature; but this is
one way, yea, one way among many.
And great is the importance, which is of a spiritual
The basic tenet of the Mithril Star, as set forth in the novel,
“Stranger In A Strange Land,” by Robert A. Heinlein is this:
“'Thou art God.' It's not a message of cheer and hope.
It's a defiance--and an unafraid unabashed assumption
of personal responsibility."
ARTICLE FOUR
ARTICLE SIX
The self definition of this Branch of the Reformed Druids of
North America is as follows:
The Order of the Mithril Star is a non-prophet, ir-religious,
dis-organization whose purposes are:
To further develop and spread the seed of Reformed
Druidism beyond the expectations (or even the desires) of the
original founders of the Reform at Carleton;
To establish a network of intentional communities and
Groves across the world, which will be at the service of all Druids
and Groves of the RDNA and it’s offshoots as well as the Pagan
community at large;
•
To promote and celebrate self-realization and our
integration into the Mother Earth;
•
To celebrate life, liberty and pursuit of happiness;
Elections for the posts of Arch-Druid/ess, Clerk, Preceptor,
Server, and any other officers decided upon shall be held annually
during the period of Foghamhar, except for the first election for
each post. Unless a member of the Mother Grove shall object the
post shall be filled by a voice majority vote, with nominations
being accepted from the ground of the meeting. If such an
objection is lodged, the election shall be by unanimous vote by
secret ballot.
Only members of the Mother Grove may vote for the
officers of the Order and only those persons qualified to hold the
posts may be nominated for them.
Also at this time the Mother Grover may vote upon the
amount, if any, of dues to be paid by all members of the Order;
said dues to be used strictly for the expenses of the Order and to
be kept by the Preceptor.
524
RDNA publications, and may not continue to participate in
Druidic Study Programs administered by OMS- RDNA
Members who have been suspended or expelled may, at the
discretion of the Mother Grove, be banned permanently or
temporarily from attending OMS- RDNA activities, including
public worship. Such bans shall be published immediately in
OMS publications. They may be published elsewhere in the case
of very serious crimes.
ARTICLE SEVEN
An individual member (or solitaire) of this Order shall be
defined as one who: 1) Is at least a First Order Druid/ess, and 2)
Has pledged themselves to the Order, by execution of a Pledge,
affirming their belief in the three tenets.
ARTICLE EIGHT
Membership in OMS, attendance at public or semipublic
OMS activities, and participation in any Druidic Study Program,
shall not be denied to any person on the basis of race, ancestry,
color, physical disability (except as mentioned elsewhere in this
article), age, gender, or affectional orientation.
Proven communication or behavior of a virulently racist,
sexist, homophobic, heterophobic, anti-Semitic, or otherwise
bigoted manner, shall be grounds for expulsion from OMSRDNA, as described elsewhere in these by-laws. This does not
include strong verbal statements about the theology, history, or
psychological characteristics of other religions.
All organizers of public and semipublic OMS activities
shall make strenuous efforts to facilitate the participation of
differently-abled individuals. Nonetheless, all aspirants to any
given position must be able to meet all the relevant qualifications
previously determined for said position, unless the Mother Grove
shall rule otherwise in a particular instance.
ARTICLE TEN
Individual, autonomous collectives within the Order shall
be known as “Groves.”
The Mother Grove shall act upon all requests for the
chartering of local groves, and shall issue appropriate regulations
as needed for their proper functioning.
In Order to prevent confusion with other organizations
calling their local groups "groves," all local groves of OMSRDNA shall use the naming convention of "Cylch ________
Grove, OMS- RDNA" or the bilingual equivalent, in all
brochures, posters, announcements, public letters, etc., meant to
be read by nonmembers of the local groves.
All local groves of OMS- RDNA are entitled to the
maximum amount of autonomy consistent with the survival,
identity, and well being of OMS- RDNA as a whole.
Each local grove may choose any ethnic focus, pantheon,
and liturgical language of interest to the majority of its members.
Local aboriginal traditions may be respectfully integrated into a
local grove's official activities, according to policies set by the
Mother Grove.
Only those persons who would qualify as voting members
of OMS, as described in Article 7, may vote in official local grove
elections, be officers of a local grove, or be counted as official
grove members for chartering purposes. The Arch-Druid, Clerk,
and Preceptor, as well as any other local officers who will
exercise any legal responsibilities for the grove, must have passed
their 18th birthday.
The Mother Grove shall have the power to suspend or
revoke the charter of a local grove for good and sufficient cause.
The Archdruid of the Mother Grove shall have the power to
suspend the charter of a local grove for good and sufficient cause,
subject to the agreement of the Mother Grove at their next Board
meeting.
This Constitution may be amended by a unanimous vote of
the members of the Mother Grove in two consecutive meetings, a
quorum being present.
A quorum for this and all purposes shall be taken to be twothirds of the members of the Mother Grove. All members of the
Mother Grove who miss the first meeting at which an amendment
to this Constitution was passed must be notified in writing of the
date and place for the second meeting, as well as the content of
the amendment.
ARTICLE NINE
The Mother Grove may, by a unanimous vote, initiate an
investigation into a member's conduct after either that member
has confessed to or been found guilty of committing felony
crimes-with-victims, as defined by civil law and current
criminological opinion, or having been presented with
documented evidence of disruptive or abusive conduct which
works directly against the aims, activities or welfare of OMSRDNA or its members. The member will be immediately sent a
written notice by registered mail to their last known address
informing the member of the investigation, the accusations, the
accusers, and any evidence pertaining to the investigation. The
member will be given 30 days to respond in his/her defense. After
considering the member's response, if any, the Mother Grove
may, by a unanimous vote, suspend or expel the member.
"Disruptive or abusive conduct" does not include: the
temperate expression of disagreement, such as public or private
written or verbal criticism of OMS or its leadership; vigorous
debate over matters of scholarship, art, spirituality, or politics; the
circulation of petitions to the Mother Grove; the organizing of
other members into voting blocks; nor mere rudeness,
thoughtlessness, or lack of social skills.
Disruptive or abusive conduct does include: the spreading
of slander or libel against OMS- RDNA or its leadership; bigoted
communication or behavior as described elsewhere in these bylaws; or active efforts to persuade members to quit or to dissuade
nonmembers from joining.
In the case of a person who was declared temporarily or
permanently incapacitated at the time of his or her resignation or
removal from a position of responsibility, the Mother Grove shall
require a reevaluation of his or her competency similar to the
process which had declared incapacity, before he or she may seek
election or appointment.
Members may resign from membership at any time for
personal reasons, and will then be eligible to rejoin OMS- RDNA
at a later date. Resignation should be made in writing or by email.
Suspended, expelled or resigned members may not hold
office or act in any way as representatives of OMS- RDNA
Expelled or resigned members have no right to receive OMS-
ADOPTED this 62nd day of Samradh, in the 39th Year of the
Reform, being the date of July 1st, 2001 in the Common Era,
by : Ellis S. Arseneau, Arch Druid
Ceridwen Arseneau, Clerk
Frank Mertus, Preceptor
525
SECTION FOUR:
Pertinent Past Proselytizing
Propaganda
Publications
The Song of the Earth
(By David Frangquist, 1964)
1996 Introduction
How did the people join Reformed Druidism? Some merely
observed a ritual in progress and joined in, but other were
recruited by reading a flyer about Reformed Druidism. One can
tell a great deal about a grove by the information in the flyers that
it distributes to the general public. A flyer often tries to express
the spirit of a grove's Druidism in its simplest and most
understandable format. I have presented three flyers here for your
perusal. The first was made by Fisher and Frangquist for
distributing at Carleton's student activity fair, and it proved to be
the foundational template for later flyers at Carleton and beyond.
The second flyer was originally used as an introduction to the
Druid Chronicles (Evolved) by Isaac Bonewits, and later as a
handout by several groves on the west coast. The third flyer was
made by Michael Scharding to hand out in his missionary grove at
St. Cloud. Carleton tended to use a variant of the first flyer up to
1995, although a variant of the second one appeared once or
twice. Both the second and third flyers were made for distribution
in regions were Reformed Druidism was new and unheard of.
Note: None of these flyers contain dogmatic organizational
principles, but provide a basic idea of how the groups historically
operated. Their ideas are not set in stone.
–Scharding
Reformed Druids of North America
1964
INTRODUCTION
”The Druid Chronicles” are the so-called scriptures of the
Reformed Druids of North America. The “Chronicles” have
grown out of the movement, and contain the history as well as the
principles of the RDNA.
There are five books in the “Chronicles.” This pamphlet is
designed to present some of the more important passages, and to
give an impression of the flavor of each book.
1) THE EARLY CHRONICLES: is a history of the early months
of the existence of the RDNA.
2) THE LAW: gives the “Basic Tenets” and rules for simple
local organization.
3) THE CUSTOM: gives customs.
4) THE LATTER CHRONICLES: is a continuation of the
history.
5) MEDITATIONS: examines the religious purpose of Reformed
Druidism
# # #
Figure 3 Michael, Perverse Perpetrator of
Perveying Pernicious Propanganda, 2004.
1.
The first of the chronicles of the disciples of the EarthMother, and of the various and wondrous events which
did occur to them who gave themselves in service to the
establishment of the reform, which branch* of the order
was in Northfield, which is a city in Minnesota, the
southeast part thereof. Peace be unto those whose hope
lies in the comfort of the Earth-mother.
2.
In those days (when Nason was president at Carleton) a
decree went out from the Administration that all
Sundays must be accounted for.* So each went to their
own place of worship in order that their credit might be
established on their record.
3.
And it came to pass that there were those among these
people who chose to pursue such forms of worship as
were not at that time in general acceptance. And one of
these was a man named David, who was also a Fisher.*
4.
Now he did appear in the area which is north of the
Lake of Lyman,* proclaiming the glory which was
Druid. And a few there were who listened to him and
consulted with him.
(Early Chronicles 1:1-4)
526
11. And it was taken by them to be a sign.h
4.
Now the Basic Tenets of Reformed Druidism are these:
5.
through the Earth-mother, which is Nature; but this is
one way, yea, among many.
6.
(Latter Chronicles 2:1-11)
importance, of Nature, which is the Earth-mother; for it
is one of the objects of Creation, and with it men do
live, yea, even as they do struggle through life are they
come face to face with it.
For thus saith the Earth-mother: "The Groves of the
forest are my temples, and the trees of the groves are
my icons,
6.
"and the branches of the trees are my sacred scepters,
and the green leaves of the branches are my sacrifice,
which is a living sacrifice up unto beauty."b
(Meditations 2:5-6)
(Law 4-6)
(A Chant*)
1.
5.
O Earth-mother!
We praise thee that seed springeth,
1.
For what reasons is that ye sit here under the oak? Why
is it that ye have come together under the stars?
2.
Have ye come that ye might not be alone? If so, it is
good.
3.
But verily I say unto you: many there are who have
come together, yet remain alone.
4.
Do ye sit in the open that ye might come to know
Nature? If so, it is good.
5.
But verily I say unto you: many there are who have sat
for hours and have risen up knowing less than when
they sat down.
6.
Rather, in your coming together, seek to know in what
way ye may help him who is next to you, and strive to
act justly toward.
7.
And in your sitting down in the fields of the Earthmother, open your minds as well as your eyes. Let your
meditation grow and branch out as the oak which is
over your head.
8.
Except that ye have done these things, your sitting is in
vain and coming is futility.
9.
And why is it that ye do stand up before others and
speak unto them?
that flower openeth,
2.
that grass waveth.
We praise thee for winds that whispers.
through the graceful elm,
through the shapely maple,
through the lively pine,
through the shining birch,
through the mighty oak.
3.
We praise thee for all things,
O Earth-mother,
who givest life.
(Custom 2:1-3)
1.
It came to pass that the Arch-Druid was one day
walking in the woods, and he was sorely perplexed, for
it did happen to begin to rain.
2.
And he was exceedingly wroth, so that he did feel
tempted to utter a vile curse.*
3.
And it came to pass that he did so utter a vile curse, for
such was his wrath.
4.
And this curse which he did utter was a vile curse which
was a vile curse which did call down the wrath of the
Earth-mother, yea, even did it call upon the power of
the Earth-mother.
5.
And it came to pass that when he had spoken, there was
a period of time which did last no longer than the space
of a few seconds, and it passed.
6.
And suddenly, there did occur a most horrible sound,
and a blinding light did fill all the sky about.
7.
For behold, all the power of Taranis was caused to be
unleashed,g and it did fly as a spear, and did strike a tree
which was rooted in the earth.
8.
And Behold, from the tree to the Arch-Druid was a
space not more than fifteen cubits in length, and he was
sore afraid.*
9.
10. Do ye teach unto them the ways of the Ancient Druids?
If so, it is good.i
11. For they had their wisdom, and that is oft forgot.j But
verily I say unto you: in their day, even they also were
young in their traditions.
12. The wise man is not constrained to learn only that
which he is taught. Yea, even as there is a time for
talking, is there also a time for no talking.
13. In the silence of your being shall ye find that which is
not of your being; and in the Earth-mother shall ye find
that which is not of the Earth-mother; in Be'al shall ye
be made aware, and your awareness shall fill you.
14. Ye shall be like the morning sun which has risen and
whose brightness is already full, but whose path is yet
ever upward;
15. and the light of your awareness shall sweep before it all
the shadows of your uncertainty.
16. Then shall ye need wait no more; for this is the great
end and all else is but beginning.
(Meditations 7:1-16)
So he did go back among the faithful, and he did say
unto them: "Curse not in the name of the Earth-mother,
for verily I say unto you: ye know not what it is that ye
say."*
PEACE!
10. And when he had told them of these things which he
had seen and heard, they did marvel at it.
527
In order to focus attention on Nature, various aspects of it
retain the names of their corresponding Celtic gods and
goddesses.
Dalon Ap Landu - the grove
Grannos - healing springs
Braciaca - malt
Belenos - the sun
Sirona (goddess) - rivers
Taranis - thunder & lightning
Llyr- the sea
Danu (goddess) - fertility
What is Reformed Druidism?
Reformed Druids of North America
Flyer for Fall 1965 at Carleton
Origins
Reformed Druidism has its beginning at Carleton College in
the spring of 1963 as a protest to the college's requirement that all
students attend a certain number of religious services or meetings.
One of the ways of fulfilling the requirement was by attending
services of one's own religion. The Reformed Druids of North
America proposed to test the degree of freedom permitted under
this clause.
Druidism was ideal for this attack. It had a perfect
combination of exotic ritual plus some relevance to the so-called
Judeo-Christian tradition. If religious credit were granted, the
religious requirement could be exposed as totally ineffective. If,
on the other hand, credit were denied, the college could be
charged with bigotry. The initial attitude of the college was, "If
we ignore them, they'll go away.". But the RDNA not only
refused to go away, it grew, acquiring an advisor, and becoming a
registered college organization.
In June, 1964, the religious requirement was repealed. Even
though the Druids rejoiced at this triumph, they recognized that
their job was not over. For many members the movement had
come to represent a valuable part of their spiritual lives. So there
was the importance of continuing the RDNA as a protest against
all coerced religion.
Festivals
Druid festivals correspond to the important dates of the old
Druid year. Celebration always begins at sundown the previous
evening, and includes bonfires and revelry appropriate to the
season.
Samhain - Nov. 1: "Halloween" begins the period of Geimredh.
Midwinter - the winter solstice; day of the "Yule log"
Oimelc - Feb. 1; begins the period of Earrach.
Beltane- May 1; "May Day," begins period of Samradh.
Midsummer - the summer solstice
Lugnasadh (Brón Troghain) - Aug. 1; day for gatherings and
feasts, begins the period of Foghamhar.
The phases of the moon also ought to be followed closely.
A new venture should be begun only when the moon is waxing,
an old one consummated only when it is waning. The night of the
full moon is a time of rejoicing; while the night of the new moon
is a solemn occasion, calling for vigils and meditation.
Principles
Organization
Druidism boasts its lack of institutionalized dogma. Each
Druid is required only to adopt these Basic Tenets:
Each organization (known as a grove) has three officers: an
Archdruid, who must be a third order priest or higher, to direct
worship; a Preceptor, who must be at least a second order Druid,
to handle business matters; and a Server, to assist the Archdruid.
To become a first order Druid, a person must partake of the
waters-of-life, and affirm his acceptance of the Basic Tenets
(listed under Principles above).
To become a second order Druid, one must pledge himself
to the service of Druidism, as well as have an understanding of
basic Druidism.
To become a third order priest, one must dedicate himself to
a life of Druidic inquiry, the beginning of which is an all-night,
outdoor vigil.
Higher orders of the priesthood (up to the tenth) are
reserved for outstanding insight and dedication over a period of
time. They are similar to academic degrees in that they represent
personal achievement, but carry no special authority. Each order
of the priesthood is dedicated to one of the eight aspects of Nature
mentioned under Ritual.
(1) One of the many ways in which the object of
Man's search for religious truth can be found is
through Nature: the Earth-Mother.
(2) Nature, being one of the primary concerns in
Man's life and struggle, and being one of the objects
of creation, is important to Man's spiritual quests.
(The phrase "objects of creation" does not necessarily
imply a single Creator, but it does imply an important
link between the spiritual and the material realms)
In Reformed Druidism, the material realm, Nature, is
personified as the Earth-Mother. The abstract essence of the
universe, in opposition to the material world, is referred to as
Be'al, from a word which the ancient Celts applied to an abstract
supreme being. The "object of Man's search" is called
"awareness," and it is defined as "unity with Be'al".
Ritual
In accord with the Basic Tenets, all Reformed Druid
worship must be directed toward Nature. For this reason, many
customs and rituals of the Ancient Druids, who were essentially
Nature-worshippers, are retained.
Druid worship must, in so far as possible, be held in the outof-doors; an oak grove, or a hill or other prominence, is ideal.
According to ancient Druid custom, the officiating Druids, and
others who so wish, ought to be clad in long white robes; the robe
of the Archdruid having a distinctive decoration or color. The
waters-of-life are usually passed to all present as a symbol of the
link man has with Nature. Incantation and other ancient Celtic
ritual is also used; but in "Reformed" Druidism, human sacrifice
is out.
Purpose
On a superficial level, it might now seem that the purpose
of Reformed Druidism is merely to delve into the strange customs
and rituals of the ancient Celts, and to have some fun doing it, and
also to serve as a new and different type of protest movement.
But, on deeper examination of the RDNA, it might be said
to have two important purposes: (1) It offers a reasonable
alternative for the person who cannot stomach organized religion,
or who feels that it is somehow deficient; and it hopes that its
exotic forms of worship will appeal to the rebel. (2) In
communing with Nature, it seeks to promote a spirit of meditation
and introspection, aimed ultimately at awareness of religious
truth.
528
This has since been abbreviated, in The Outline of the
Foundation of the Fundamentals, to the following statements:
What and Why is Reformed
Druidism in the 70s?
"1. Nature is good! And the second is like unto the
first:
Schismatic Druids of North America
Used as the Introduction for
The Druid Chronicles (Evolved) Fall 1976
2. Nature is good!"
It appears that all Reformed Druids, of every Branch of the
Reform, believe in the above principles, though all have their own
interpretations of the words. In all the Branches of the Reform,
the material realm, Nature, is personified as the Earth-Mother
(one of the oldest archetypes known to humanity). The abstract
essence of the universe(s), in distinction from the material world,
is referred to as Be'al, from a word which the Ancient Celts
applied to an abstract supreme being (based on the root "Bel",
meaning "good, shining, bright"). The "object of Humanity's
search" is called "awareness" and it is defined as "unity with
Be'al".
Origins
Many people coming across the Reformed Druid
movements for the first time may very well be confused as to
their exact nature, and for good reason - Reformed Druidism is
very confusing, even (or perhaps especially) to its members.
Therefore, this introduction may help to place certain concepts
into perspective.
Reformed Druidism (or, at least, the first known Branch of
the Reform) was started as a lark at Carleton College in
Northfield, Minnesota in the Spring of 1963 c.e. (common era) as
a protest to the college's requirement that all students attend a
certain number of religious services or meetings per semester.
One of the ways in which this requirement could be fulfilled was
by attending the services of one's own religion. The original
Reformed Druids of North America ("RDNA") was founded in
order to test the amount of freedom granted under this clause - by
inventing a new and unheard of religion on the spot.
As originally founded, Reformed Druidism was ideal for
this attack. It had a perfect combination of "exotic ritual" plus
"some relevance to the so-called Judeo-Christian Tradition." If
religious attendance credit had been given then the requirement
would have been shown up as totally ineffective. If, instead, credit
had been denied, then the college could have been charged with
creedism.
The initial attitude of the college administrators was "If we
ignore them, they'll go away." But the RDNA not only did not go
away, it grew, acquired a faculty advisor and became a registered
student organization - one that has existed, off and on, to this very
day. [Never recognized, actually. -Scharding]
In June of 1964 c.e., the religious requirement was repealed.
Even though the Druids rejoiced at this triumph, some of them
realized that their job was not yet over. For many members, the
movement had come to represent more than a practical joke and
an excuse to miss Sunday Chapel - It had come to represent a
valuable part of their spiritual lives. And so, to the surprise of the
original Founders, the RDNA continued to exist and grow; with
graduates of Carleton College spreading the movement (and its
offshoots) across the country.
The Branches of the Reform
There are at present (Lughnasadh 14 y.r.) several
overlapping Branches of Reformed Druidism: the Reformed
Druids of North America (RDNA), the New Reformed Druids of
North America (NRDNA), the Schismatic Druids of North
America (SDNA), the Hasidic Druids of North America (HDNA),
and rumblings of a few others (including Zen Druidism, Chaoist
Druidism, Norse Druidism, etc.)
The RDNA is, of course, the original group and looks
somewhat askance at the offshoots. The NRDNA and the SDNA
were founded during Foghamhar 12 y.r. (Fall of 1974 c.e.) and
the HDNA during Samradh 14 y.r. (Summer of 1976 c.e.). The
other offshoots are as yet twinkles in their Founders' eyes.
The RDNA itself neither categorically denies nor accepts
the validity of any particular faith, including its own. This is one
of the most important principles of the RDNA. It means that
anyone may become this kind of Druid without feeling obligated
to renounce her or his present religious beliefs and without being
committed to anything but the Basic Tenets. Many find this
approach to mysticism liberating, although some may also feel
that it prevents them from answering the question, "Is my
Druidism valid?" The answer to that question must be found on an
individual level and a Druid would say "It will come with
awareness."
While the original RDNA includes Jews, Christians,
Agnostics, Atheists, Marxist and members of other faiths in its
ranks, the NRDNA seems to include many Neopagans as well (for
a discussion of what Neopaganism is see The First Epistle of
Isaac, Part Two) and one Grove at least is headed further and
further in that direction. However, the major distinctions between
the NRDNA and the RDNA appears to be in their political
structure rather than their philosophy (see below).
The SDNA is emphatically Neopagan in its philosophy
(although in an antidogmatic fashion) and defines itself as
follows: "The SDNA is a Branch of Reformed Druidism,
emphasizing its own nature as an Eclectic Reconstructionist
Neopagan Priestcraft, based primarily upon Gaulish and Celtic
sources, but open to ideas, deities and rituals from many other
Neopagan belief systems. We worship the Earth-Mother as the
feminine personification of Manifestation, Be'al as the masculine
personification of Essence, and numerous Gods and Goddesses as
personification of various aspects of our experience. We offer no
dogmas or final answers but only continual questions. Our goal is
increased awareness and harmony within ourselves and all of
Nature. We are willing to interact philosophically and ritual with
members of all other belief systems, including all other Branches
Basic Beliefs
The principles of the original RDNA are quite simple and
are referred to as the "Basic Tenets." We quote here from The
Book of the Law, Verses 4-6, as they appear in the Lughnasadh 14
y.r. Edition of The Druid Chronicles (Evolved):
"4. Now the Basic Tenets of Reformed Druidism are
these:
5. The object of the search for religious truth, which is
a universal and a never-ending search, may be found
through the Earth-Mother; which is Nature; but this is
6. And great is the importance, which is of a spiritual
are they come face-to-face with it."
529
of the Reform, that are compatible with our own approach and
Nature. We accept our duty to assist Evolution, on all levels, and
to work for the survival of our Holy Mother the Earth."
The HDNA is the most recent Branch of the Reform, being
an offshoot from the SDNA. It too considers itself to be a form of
Neopaganism and has chosen to orient itself around a total
Neopagan Lifestyle, based upon "repaganized" patterns taken
from Jewish origins. It is currently offering the following selfdefinition, until a better one is evolved: "The HDNA is a Branch
of Reformed Druidism, emphasizing its own nature as an Eclectic
Reconstructionist Neopagan Lifestyle, based primarily upon
Gaulish, Celtic, Yiddish and Hebrew Paleopagan sources, but
open to ideas, deities and rituals from many other Neopagan
belief systems..." [the rest of their definition follows that of the
SDNA]
It should be remembered that most of the members of the
RDNA do not consider themselves to be Pagans of any sort, but
rather followers of a way of inquiry that is applicable to any faith.
Druids believe that among the many obstacles to spiritual growth
are Dogmatism and Orthodoxy; the formalization of beliefs in a
fashion that discourages continual spiritual inquiry, or that
encourages others to adopt them without their own inquiry. Many
also feel that most of the world's religions are beset by these
problems and must constantly combat their ossifying influence.
The Neopagans agree that it is necessary to keep a wary eye and a
keen sense of humor about the whole problem. Still, many of the
older members of the RDNA disapprove of Neopagan Druidism,
considering it a dangerous step backwards.
The SDNA and the HDNA seem to place more of an
emphasis than the RDNA and the NRDNA (except for the
Berkeley Grove) upon the following areas; Magic, craft, Poetry,
Song, Dance, use of Solar and Lunar cycles, Neopagan
ecumenical rites, civil liberties actions and active worship of
many Gods not mentioned in the original RDNA literature. All
Reformed Druid movements are interested in ecological activities
and in the creation of new liturgies.
There are many members of the NRDNA who agree with
the philosophy of the SDNA and/or the HDNA, but who prefer to
remain with the organizational structure of the RDNA. This is
what we mean when we say that the Branches of the Reform
"overlap". Also of interest is the fact that, thanks to the Apostolic
Succession from Carleton College (maintained by using the same
basic ordination ceremony, with or without additions, for the
Priesthood), all Third Order priests and priestesses of any Branch
of the Reform are equally "legitimate", though personal beliefs
vary widely and some groups may not allow priests of a different
Branch to lead some of their specialized rites.
In none of the currently existing Branches of the Reform is
either sex given precedence over the other, nor any race, color,
nationality or culture considered superior. The SDNA and the
HDNA accept only Pagans for the Priesthood. The Priesthood of
the RDNA and the NRDNA, on the other hand, are open to
members of all faiths.
poetry, singing and dancing. Some Groves may also appoint an
Astrologer to select the proper dates for services, etc.
To become a First Order Druid/ess, a person must partake
of the waters-of-life and affirm her or his acceptance of the Basic
Tenets.
To become a Second Order Druid/ess, one must pledge
himself or herself to the service of Druidism, as well as have an
understanding of basic Reformed Druidism.
To become a Third Order Druid/ess (priest or priestess), one
must dedicate herself or himself to a life of Druidic inquiry, the
beginning of which is an all night fast and vigil in the outdoors.
The SDNA and the HDNA add various other requirements for
this Order, including, amongst others, (1) a statement to the
members of the Grove that one does indeed think of oneself as a
Pagan, (2) progress in the learning of magical , religious and
parapsychological knowledge, (3) progress in the learning of
various crafts and fine arts, and (4) an agreement between the
candidate and the ordaining Archdruid/ess that a genuine vocation
is evident. The normal time period in the SDNA and the HDNA
from becoming a member of the First Order to being ordained to
the Third Order (for those who are not already clergy in other
Neopagan religions) is a year and a day.
The RDNA and the NRDNA also encourage the ordination
only of those with vocations, however, they define this differently
and do not necessarily consider holding of Neopagan priesthood
as evidence of such.
In order to establish a legal Grove, in any Branch, it is
necessary to have three people, at least one of whom is of the
Third Order and one of the Second, to adopt one of the standard
forms of a Constitution and (for the offshoots) to register the fact
of the Grove's existence with the head of one's Branch.
National Organization
Each Grove, in every Branch of the Reform, is an
independent entity, as is each Branch. In the RDNA, what little
governance occurs is handled by the Council of Dalon Ap Landu,
which consists of all Third Order priests and priestesses,
including (presumably) those who belong to the other Branches.
(It would be difficult legally and ethically oust the "heretics", in
any event, since they do hold legitimate Apostolic Succession and
there are not provisions -currently- for loyalty oaths to the
original Branch.) The basic principal of the Council of Dalon Ap
Landu has been described by some as "that government is best
which governs least." The CoDAL operates by mail and is
officially headed by whoever is Archdruid/ess of Carleton Grove.
Since (a) Druids don't write letters much, (b) the Carleton Grove
is most active during the school year, and (c) it has also suffered
organizational difficulties over the last few years (though it now
seems healthy enough) the CoDAL has actually done very little
over the years.
The NRDNA formed, in part, over this difficulty and is in
the process of reorganizing its political structure. Three of the five
RDNA Groves (Berkeley, Chicago and Stanford) decided in
August 1974 c.e. to stage a coup d'etat and form a Provisional
Council of ArchDruids, inviting the leaders of all active Groves to
join. Further details on this action, and the confusion
accompanying it, can be found in The Book of Changes.
The fifth Grove (the Twin Cities) began to schis from the
RDNA at the same time. The reasons for the schism (whether full
or partial, temporary or permanent, has never been decided) were
dissatisfaction with the religious vaguenesses and overly
anarchistic disorganization that they believed to exist in the
original Druid organization, a desire to make their form of
Druidism more available to the public, and a feeling that it was
unfair to all parties involved to use the same name. It is currently
Local Organization
All Branches of the Reform operate locally in "Groves".
Each Grove has at least three officers; an Archdruid/ess, who
must be at least a Third Order Druid or Druidess, to direct
worship; a Preceptor (or Preceptress) who must be of at least the
Second Order, to handle business matters; and a Server, who must
be of at least the First Order, to assist the Archdruid/ess. In the
SDNA and the HDNA, other officers are added, including an
Assistant Archdruid/ess, to preside over services when the regular
Archdruid/ess is absent, and a Bard, to direct all the music,
530
headquartered in Berkeley California (The Mother Grove, which
has an overlapping membership with the Berkeley Grove,
NRDNA).
The HDNA was formed as an offshoot of the SDNA, with
its full cooperation, and is currently headquartered in St. Louis,
Missouri (the Arch Grove)
The Archdruids of the NRDNA, SDNA and HDNA Groves
belong to the Provisional Council of Archdruids (PCoADS),
which is in correspondence with the RDNA Archdruids.
However, the political structure of all these Branches will no
doubt continue to evolve as time goes on.
The SDNA has arranged for legal minister and church status
to be granted to any Druid priest/ess or Grove so desiring (in any
Branch) via a federally recognized Nonprofit Religious
Association (the Association for the Advancement of Aquarian
Age Awareness). [I.e. “Pentalpha”]
traditional, but any color other than black is acceptable), with the
robe of the presiding Archdruid/ess having a distinctive color or
decoration. The official mark of the Priesthood is the red or white
ribbon (depending on the season) worn around the neck. This is
the actual minimum of vestments and some Groves may choose to
wear ordinary clothes or dress in some other manner. Ribbons of
other colors are worn as insignia by the various Orders as well.
The waters-of-life are usually passed to all present as a
symbol of the link we have with Nature. Incantation and other
Paleopagan ritual devices are also used, but in all Branches of the
Reform human and animal sacrifice is forbidden (actually there is
very little to support the idea that human sacrifice was ever very
common among the Ancient Druids anyway). The sacrifice that is
used instead is usually the leaves and branches of a living plant
(often, but not always, an oak tree).
In order to focus attention on Nature, various aspects of Her
retain the names of their corresponding Celtic and Gaulish Gods
and Goddesses:
Special Orders
Within the RDNA there are "Higher Orders," from the
Fourth to the Tenth, that are "reserved for outstanding insight and
dedication over a period of time. They are similar to academic
degrees in that they represent personal achievement, but carry no
special authority." Each of these Higher Orders is dedicated to
one of the aspects of Nature mentioned below (under "Ritual").
There are at present only four of these Orders operating (the
Fourth through Seventh), since the Patriarch of the Seventh Order
resigned several years ago (as did the Patriarch of the Fourth
Order more recently) and the RDNA has never instituted or
executed any procedures for selecting replacements for the heads
of the Higher Orders. Since the heads (Patriarchs and Matriarchs)
of each Higher Orders are elected by the members of each Order
directly below, this means that the Eight, Ninth and Tenth Orders
have no leaders and no members.
There are also other Orders associated with the other
Branches of the Reform, including the Order of Oberon and the
Order of Merddyn in the SDNA (which are Bardic and
Ceremonial Magical Orders, respectively), the Order of Diancecht
in the NRDNA ( a Healing Order), etc. As a general rule, these
Orders have only whatever "authority" in a local Grove may
choose to grant them. For example, in the Twin Cities Grove, the
Order of Oberon is headed by the Grove's Bard and is in charge of
all music, poetry, ritual dramas, etc. The Matriarch or Patriarch of
each special Order is usually self-appointed and exercises
whatever internal authority they can get away with, which isn't
much.
Dalon Ap Landu, Lord of the Groves
Grannos, God of Healing Springs
Braciaca, God of Malt and Brewing
Belenos, God of the Sun
Sirona, Goddess of Rivers
Taranis, God of Thunder and Lightning
Llyr, God of the Sea
Danu, Goddess of Fertility
These deities are referred to by all Branches of the Reform,
though their relative importance varies from Grove to Grove. In
the HDNA, SDNA, and some parts of the NRDNA, several other
deities are added. For details concerning these and other deities,
see Miscellaneous Customs and Liturgical Notes, The Book of
Footnotes, A Guide to Gaelic Deities and the appropriate books in
A Bibliography of Druidism.
There are two standard services for weekly use, called the
"Orders of Common Worship," one for the Summer half of the
year and one for the Winter half. There are also "Special Orders
of the Worship" for the High Days (see below), most of them
written by the Berkeley Grove, and all of them optional. Many
other ceremonies, some required and some optional, have been
created over the years and more are still being invented. For
copies of these rituals, see The Liturgy of the Druids.
Festivals and Holy Days
Ritual
The Druid festivals that are held in common by most
Branches correspond to the important dates of the old Celtic year.
Celebration always begins at sundown of the previous evening
and includes bonfires and revelry appropriate to the season. The
High Days are divided into Major and Minor ones:
In accordance with the Basic Tenets, all Reformed Druid
worship is directed towards Nature. For this reason, many
customs and rituals (real, reconstructed, or fancied) of the Ancient
(Paleopagan) Druids are retained. The Berkeley Grove seems to
have done the most research in this area so far, having a gigantic
library of Celtic materials and holding many of its services in
Gaelic. Druid worship should in so far as is possible, be held in
the out-of-doors. An oak grove, beach, hill or other place of
natural beauty is ideal.
During the winter, especially in the Northern parts of the
country, frequent outdoor services are impractical. The Berkeley
Grove solves this by having "Celtic Nights" every other week
during the winter, and the Twin Cities Grove has experimented
with weekly Taoist meditation services, which seemed to fit quite
well with the Reformed druid idea.
According to custom, the officiating Third Order Druids,
and other who so wish, ought to be clad in long robes (white is
Samhain occurs around November 1st, is a Major High Day and
begins the period of Geimredh.
Midwinter occurs around December 21st, is a Minor High Day
and marks the Winter Solstice.
Oimelc occurs around February 1st, is a Major High Day and
begins the period of Earrach.
Spring occurs around March 21st, is a Minor High Day, the
Vernal equinox is not celebrated by the RDNA.
Beltane occurs around May 1st, is a Major High Day and begins
the period of Samradh.
Midsummer occurs around June 21st, is a Minor High Day and
marks the Summer Solstice.
531
Lughnasadh occurs around August 1st, is a Major High Day and
begins the period of Foghamhar.
Fall or Autumn occurs around September 21st, is a Minor High
Day, the Autumnal Equinox is not celebrated in the RDNA.
Addresses:
The addresses and affiliations of the currently active Groves
are as follows:
Ann Arbor Grove, RDNA c/o Adr. Richard M Shelton, 722
Dewey Avenue, Ann Arbor, MI 48104.
These dates are all calculated in different ways by different
Groves, and are extremely flexible in any event. The phases of the
moon are closely watched and attempt is made to begin projects
when the moon is waxing and to end them when it is waning. The
night of the full moon is a night of rejoicing, while many Druids
use the night of the new moon for solemn vigils and fasting.
There are numerous other holidays and festivals, especially in the
SDNA and the HDNA, kept by individual Druids and Groves.
For more information about these matters, see The Tally of
the Years and the Druid Calendars.
Arch Grove, HDNA, c/o Vicki Rhodes, 475 Lockwood, Webster
Groves, MO 63119.
Berkeley Grove, NRDNA, c/o Adr. Robert Larson, 5208 Manila,
Apt 6. Oakland CA 94618
Carleton Grove, RDNA, c/o Adr. Don Morrison, Carleton
College, Northfield, MN 55057.
Sacred Scriptures
Chicago Grove, NRDNA, c/o Adr. Michael Bradley, 5611 South
Blackstone, Chicago IL 60615
There are a number of collected writings held in greater or
lesser reverence by various Druids. The Chronicles of the
Foundation, originally entitled The Druid Chronicles (Reformed),
are the only writings universally held to be of "sacred" status. The
Books of the Apocrypha consist of a variety of letters sent out by
members of the Priesthood to each other. The Liturgy of the
Druids is a collection of rites performed by both large and small
numbers of Druids. Further Laws, Customs and Ordinances is the
title for several pieces of constitutional and legislative material, as
well as articles on the calendrical systems and miscellaneous
customs developed by various individual Druids and Groves. The
Great Druish Books are those held to by the Hasidic Druids (and
a very few others). The Druid Miscellany is a number of short
articles concerning matters historical, linguistic, polytheological,
Bardic and bibliographical. All of these items will be found in
The Druid Chronicles (Evolved) which is currently selling at a
price (cost) of $6.00 per copy.
The Green Book is a collection of favorite meditational
passages and poems used by the Carleton Grove. It should be
available later in 1976 c.e., from the Ann Arbor Grove. The Black
Book is the name for the Carleton Archdruids' copy of the liturgy.
Mother Grove, SDNA, c/o Adr. Isaac Bonewits, box 9398,
Berkeley, CA 94709
New York Grove ("the Second"), RDNA, c/o Adr. Steve Corey,
185 Mountainview Road, East Longmeadow, MA 01028
Southern Shores (Stanford) Grove, RDNA /NRDNA, Adr. David
Uggla, 1820 West Bayshore Road, Palo Alto, CA 94303.
Twin Cities Grove, SDNA, c/o Adr. Eleanora Auvinen 212
Southeast Bedford, Minneapolis, MN 55414
Remember that these addresses are very out of date, so don't write
to them, except Carleton.
Protogroves will be starting up soon in many parts of the country.
See the address in the Box below for the Druids closest to you.
Conclusion
We hope that this brief Introduction has answered some of
your more important questions about the different organizations
called themselves part of the Reformed Druid movements.
Obviously , only a thorough and careful reading of all of the
literature of the various Branches will acquaint you completely
with each one. Naturally each Branch of the Reform likes itself
the best and wishes to be distinguished from the others (especially
the RDNA, which wishes to be kept completely distinct from its
offshoots). It is up to the reader to decide which, if any, of the
Reformed Druid movements strikes a responsive chord.
Further information about Druidism of your choice can be
obtained by writing to the nearest Grove of the Branch that you
are interested in.
Figure 4 Old Stone Circle, Summer 1997.
Figure 5 Springtime shore of Lyman Lakes in 1960s.
532
For a copy of the Proto-grove service, send us two or three
stamps and an envelope, or $1.00 (We are on budgets too.)
By Emmon Bodfish, Live Oak Grove
Druid Missal-Any, Midsummer 1987
Now the Basic Tenets of
Reformed Druidism are These:
GUIDELINES FOR
through the Earth Mother, which is Nature; but this is
VISITORS AND NEWCOMERS
Reformed Druid Services schedule to mesh with the
movement of the Sun and the Stars. They must start on time,
such as at Solar Noon, when the Sun is highest in the sky, or at
Sunset. Please be on time. If you are late, stand quietly outside
the circle; please don’t interrupt.
The Service is not a party; partying is afterwards. While
R.D.N.A. is not grimly solemn, Druids are serious in their
religious purpose. If you are not seriously interested in spiritual
development or meditative skills, then Druidism, R.D.N.A.
system, is not for you.
Once the Service begins, focus. Talking, joking, laughing
etc. are rude. They break the concentration of others and prevent
the Grove from achieving its goal. If you are drunk, stoned, or
uncontrollably disruptive, you will be asked to leave.
While everyone is not a scholar, you are expected to learn
some historical background about the Ancient Druids.
Ranks earned in other religions don’t “count” in R.D.N.A.
There is not fast way up or around the hierarchy. We are in no
way connected with any other Neopagan religion, Wiccan, Craft
or the secular, charitable organization style “Druids”.
If what you really want are “Sex ‘n Drugs ‘n Rock ‘n Roll”,
Druidism, again, is not for you. You might consult the San
Francisco Sex Information Switchboard (415-665-7300) who deal
with that sort of networking. Neither do we offer instant magic,
curses, nor predictions about the Stock Market.
importance, of Nature, which is the Earth Mother; for
it is one of the objects of Creation, and with it we do
live, yea, even as we do struggle through life are we
or
Nature is good!
and the second is like unto the first:
Nature is good!
The following is from : The Druid Chronicles (Evolved)
[Here is included a copy of “The Outline of the Foundation of
Fundamentals” from the Apocrypha]
Enough Said
(With thanks to Selena Fox’s Guidelines)
Now, if you’re still with us,
How to Join.
Read the basic Tenets and see if you agree with them. Read
over the Outline of the Foundation of the Fundamentals.
To become a full member of the Reformed Druids, you
must attend a Service or a Grove, during the summer half of the
year, state that you want to join, state that you agree with the
Basic Tenet, “Nature is Good,” when you are asked this by the
Archdruid, and share with the Grove a sip of the Water-of-Life.
Or you may be accepted by a Solitary Third Order (clergy) Druid
who performs the standard Service and shares with you the
Waters-of-Life.
If neither of these opportunities are available to you, you
can become a Proto-grove member until you can meet an
ordained Druid or attend an active Grove. Perform the protogrove Service yourself. Tell Deity(s) that you agree with the
basic Tenets. Let us know and we will announce your new
Proto-grove in the Missal-Any. To wiseacres who only want to
see their names in print, and so send us fallacious Proto-Grove
applications, we leave them to Cernnunos, Sucellos, and their
consciences.
Figure 6 Emmon Bodfish at
Live Oak Grove, Fall 1982
533
traditional speeches and activities associated with the three
different orders. They are serene and dignified events and they are
often designed & directed by the initiate. Most people don't go
through the orders, and that's fine. But there is much more to
Druidism that collecting silly titles.
The "Big River Grove" of the
Reformed Druids of North America (RDNA) at SCSU
.Initial Flyer for the Fall of 1995 at St. Cloud State University
Definition
The Festivals
The Reformed Druids are a club of students from all
backgrounds who are interested in exploring the beliefs of
religions and philosophies. They also have a reverence for the
importance of the Earth in our daily lives. We join together to
enrich each other by sharing insights and pointing out good
resources. This is our first year at SCSU.
Because we find one type of inspiration through Nature's
cycles, we hold periodic ceremonies to honor the passing of the
seasons. The names are taken from public holidays in Ireland that
were similarly practiced in most of Europe up until W.W.II. Each
of these four holidays is usually accompanied by a campfire.
Samhain (Pron. "Sa-veen" or "Sawin") Nov. 1st. Known in
Christian calendars today as "All Saints Day" Remembrance of
our ancestors and honoring the beginning of the Winter half of the
Druidical year.
Imbolc (Pron. "Eem-bolluck" or "im-wolac") Feb 1st. Known in
Christian calendars as "Candlemas". At this time of the year, the
first signs of spring are revealed through pussywillows, ewes
bearing lambs and a slow warming of temperatures.
Beltane (Pron. "Bell-tain" or "Bel-tin-uh") May 1st. Known to
many as "May Day". It is the celebration of the fertility in the
Earth and the beginning of the Summer half of the Druidical year.
Maypole dances and flower-gathering are common activities.
Lughnasadh (Pron. "Loo-na-sa") Aug. 1st. This is a harvest
festival, celebrating the pinnacle of the Earth's productive bounty
and the realization that winter is slowly coming and that we must
prepare for upcoming hardships.
Common Beliefs:
There are only two Basic Tenets which we, as a group,
agree with:
1) The object of the search for religious truth, which
is a universal and a never-ending search, may be
found through the Earth-Mother; which is Nature; but
this is one way, yea, one way among many.
2) And great is the importance, which is of a spiritual
Everything beyond that is up to you, as far as we are
concerned. We don't like dogma.
Part Two: Frequently Asked Questions
History
Q: What is Reformed Druidism?
A: Reformed Druidism is that feeling when you see a little bird
hatching from an egg in the spring. It is a deep personal drive for
religious truth, a drive so important that you will follow it no
matter where it takes you. It is a journey, perhaps with occasional
wayside rests, but still a journey whose only distant destination is
truth.
The first grove of the Reformed Druids was founded at
Carleton College in Northfield Minnesota in 1963. Some students
wanted to protest mandatory chapel attendance, and they learned
of a loophole allowing students to alternatively attend services of
their own religion. They decided to make up their "own religion"
and created the Reformed Druids as a hoax, based on the image of
the ancient Druids of France & Britain. When the chapel
requirement was dropped by the college, they found that they
were enjoying the Druidical activities too much to quit. Many had
found that the eternal search for religious truth was too important
to abandon and that Druidism was the vehicle for that search. As
they graduated from Carleton, many Druids founded new Druid
groups, called "groves" and continued to help other students
explore their own beliefs.
Q: Do Reformed Druids have scriptures?
A: Not really. We are a living experience that cannot be
encompassed with pen & ink. We do have some reflective
writings from past members, but most people ignore them as silly.
Instead, most Druids seek inspiration from various philosophical
and religious writings that they find attractive. Some Druids find
that events in their everyday lives provide plenty of inspiration
No two Druids have the same background of ideas, which makes
our interactions all the more productive & unpredictable.
Structure
Being a creation of the 1960s, Reformed Druidism doesn't
really like hierarchy. However, three basic officers of the group
are necessary to maintain club status and to make sure activities
DO happen. We elect them every year in the first three weeks of
Fall term.
1) Archdruid. This is the titular head of the grove. She or he
is responsible for organizing activities and leading seasonal
services.
2) Preceptor. The right-hand Druid of the Archdruid. She or
he helps the Archdruid with organizing events and they play a
role in the services.
3) Server. The server merely is a go-for to help with
advertising and various tasks.
Although all members are equal in the eyes of the group,
some members will occasionally pass through different stages of
spiritual growth. It is customary to mark these events by holding a
ceremony in their honor. We call these ceremonies "orders",
similar to the different levels of Masonic groups.. There are
Q: What do Reformed Druids think about the Earth?
A: Most of us agree that the Earth is good; so much so that we
affectionately refer to her as the "Earth-mother". Everyone today
realizes that we have to be environmentally aware of the earth's
cycle and the Druids often go a step further. While many of us
find spiritual fulfillment in the lofty aeries of theoretical theology,
we also realize that the material world can also teach us spiritual
lessons. We can find truths in the eternal cycles of life and death
and in the passing of the seasons. We recognize these lessons by
marking the seasons with rituals to express these lessons.
Q: Do I have to abandon my previous religion to become a Druid?
Do I have to be Pagan?
A: We welcome people of all religions and philosophies to the
group, provided they can interact respectfully and maturely.
Reformed Druidism does not require (nor does it desire) that you
change religion. It only asks you to examine your beliefs and
expand your understanding of alternate systems. It is far better to
534
be able to expand the understanding of one's own religion than to
wander aimlessly, although for some members, such wandering
may lead them to new religions or philosophies that they may find
better suited to their life.
What Is Up With
Reformed Druidism?
By Stephen Crimmins, Carleton Grove 2003
Q: What kind of activities do Druids do?
A: Most of the time it's just talking together, sharing ideas and
telling each other about good courses to take. Other times we may
meet to quietly meditate or go for nature walks. Occasionally we
get together for a service to mark the passing of the seasons and
pause to reflect how similar cycles of ebb and flow also occur in
our daily lives. Some members prefer to do Druidical activities on
their own with only the occasional interaction of the group. Many
members drift away after they find that they don't need the group
anymore, others stay behind to help future members in their
searches.
"In those days (when Nason was president at Carleton) a decree
went out from the administration that Sundays had to be
accounted for."1
The Reform Druids of North America (RDNA) were started
in 1963 as a protest against Carleton's Religion Requirement.
Since then the Druids have come to be a source for any one
interested in Spirituality and Nature, no matter what background
or lack there of.
Druids Have Only
Q: Are you guys a cult? I mean, do you do animal sacrifice or
brainwashing?
A: Nope, No and No. We're a club for people looking for truths
and who are willing to share their insights. We do offer up the
occasional vegetable or oak-branch at our services, but then again
the Christians often offer up bread and wine.
Two Common Beliefs:
1. The object of the search for religious truth, which is
a universal and a never ending search, may be found
through the Earth Mother, which is Nature; but this is
Q: So what's the point?
A: "The Search is it's own reward."
importance, of Nature, which is the Earth Mother; for
it is one of the objects of Creation, and with it we do
live, yea, even as we do struggle through life as we
Some can't even agree on [or parse] these and so they've been
simplified to:
1. Nature Is Good.
2. Nature Is Good
Which is still controversial, leading to:
1 and 2. Nature Is Nature
(We drew the line here)
If you are interested in Reformed Druidism email
[email protected] or try our web page,
http://orgs.carleton.edu/druids
Figure 7 Bill Scherer, Mike Scharding,
Andrea Davis, Matt Cohen, Sam Adams
and Gretchen Johns March 1993 in
5th Floor Watson Hall to elect Mike Archdruid
and vote for a constitution.
FAQ About the Reformed Druids
Q: The Druids Hold Satanic Rituals, Right?
A: No. Absolutely Not. In fact, some of us, such as the founder of
Reformed Druidism, are devout Christians.
Q: But what about the orgies and the animal sacrifice I've
heard about?
A: Sorry, but we are Reformed Druids. Since the Reform, we hold
discussions, practice meditation, and pursue other avenues of
spiritual exploration; most of all, we spend lots of time in the Arb.
Q: Do I have to quit my current religion to be a Druid?
A: Most certainly not. Anyone can be a Druid, regardless of
religion, or lack there of.
Figure 8 Tracy Utsuka, Allison, Dan Coil, Mike,
Stephen Crimmins at New Stone Circle, 4/30/01.
1
From 'The Druid Chronicles (Reformed), by David Frangquist, class of
'66
535
Q: But Druidism Is A Religion, Right?
A: It depends on who you ask. Some say that it's an additional
spiritual path, Some just show up for conversation and food (We
don't mind, really) and some consider it a religion.
Stacey, Shelton, Nelson at Beltane 2003 at Monument
Hill.
Q: So, how do I join?
A: You just did.
Q: Oh really? How do I quit?
A: You just did.
Q: Ok. How do I join and know when events are?
A: Try emailing the ArchDruid at [email protected]. We'll
also put notices in the NNB. Another resource is our conference
on caucus.
Truth or Myth About the Druids
The Druids started as an excuse to go into the Arb and get
drunk on Sundays.
MYTH: The Druids started as a genuine protest against the
religious requirement; alcohol is not allowed at Druid events.
The Druids are weird unshaven throwbacks to the Sixties.
MYTH: We look pretty much like everybody else on campus. We
could live next door without your knowing it (You're thinking of
the moustache club and the seventies.)
The Druids all wear cloaks.
MYTH: A few of us have cloaks but it has nothing to do with
Druids (Except that they are nice to wear during ceremonies in the
bitter Minnesota winter. [And yes, the bitter Minnesota winter is
true; the Druids can do nothing about that])
The Druids are Neopagans.
MYTH: The Druids are made up of people of many religions,
only a handful are Neopagans.
In the year 1999 the God Dalon Ap Landu was defeated and
killed by Hu Gadern because Hu had more historical evidence
to support him.
MYTH: But one of our sources says he’s now in FL.
You can join the Druid mailing list by contacting
[email protected]
TRUE: You can also ask him questions about the Druids for any
reason.
This Pamphlet Created By the Reformed Druids of North
America, Messing With Forces We Do Not Fully Understand
Since 1963.
Figure 9 Ross Wilke (St.Cloud), Crimmins, Frangquist,
(tall) Darren, Larry Press, Mike, Julie Doneaux ,
536
least no one has told me yet!) What you see it what you get
(WYSIWYG).
Contacts: With the exceptions of a few overseas groves, we
usually prefer the anonymity and ease of the internet. Some of
you may not have computers, but access at library, school, cafe or
friends house may be possible, no? You can also write to
ARCHDRUID, c/o Carleton College, Northfield MN 55057 USA
and someone will probably get your letter, though they may not
reply (busy students, you see). But I do recommend you get on
the internet, where information gathering will be greatly
accelerated.
Final Recommendations Many starting seekers feel that
they have to learn Gaelic, read all the old tomes, recite 100
ancient poems, be herbists etc. before they can be Druids. Much
has been lost and much has been saved; but remember that the
Druids acquired their wisdom by pondering Nature and the
actions of their fellow man and themselves, followed by
consultation with each other. If you do the same, you will
certainly also become wiser, perhaps with different conclusions
than them. "Don't follow in the footsteps of great men seeking
wisdom, follow after what they were seeking".
I wish you great luck, whether you come to us or another, or
both. Enjoy the journey.
Basic Form Reply Letter
By Mike Scharding, Japan, c. 1998
Dear Friend of the Earth-Mother,
I am grateful that you have heard about our group and chose
to ask more about us. We get about 4 requests a month, so we
made a standard reply letter. There may be a more personal
response at the end, to deal with specific questions from your
letter.
I am not the "leader" of the Reformed Druids of North
America, merely the historian and busy-body, a person willing to
answer questions. I used to be the Archdruid of Carleton (and
therefore leader of the RDNA), but I retired from that post.
However, I should be able to answer most of the questions that
you may have.
I guess that you have probably written to many Druid,
Celtic Wiccan and other such organizations in your desire to find
information about the truths and wisdom of the ways of the
ancient Celts. This is very admirable. It will take many years of
long study, personal introspection, external communications, and
lots of practice to achieve this lifestyle that you are aiming for. I
wish you good luck and persistence in your quest.
Why chose RDNA? There's no pressing reason really,
people just join if they want to. We're not a proselytizing group,
nor are we secretive. People come and go freely.
Many
newcomers to Druidism prefer the vitality and more intense
groups like Order of Bards Ovate & Druids (OBOD), Ar
nDraiocht Fein (ADF), or Henge of Keltria (Keltria) which have
established study programs, newsletters, magazines, published
books, regular meetings, national councils, rules and by-laws,
annual conferences and other such goodies. Sounds good, right?
Well it is good, and we recommend that you write to the
following addresses if you are interested:
•
Ar nDraiocht Fein: A Druid Fellowship, Inc. (ADF) PO
Box 15259, Ann Arbor , MI, USA 48106-5259
http://www.adf.org
ADF-Office @ADF.org (734)
485-2722
•
Henge of Keltria, P.O. Box 48369, Minneapolis, MN
55448-0369 or email: [email protected]
http://www.keltria.org
•
Order of Bards, Ovates, and Druids (OBOD) The
Secretary OBOD PO BOX 1333 Lewes, East Sussex
England BN7 3ZG http://druidry.org/index.shtml
So why choose the RDNA, which has a lot of nothing? For
some people, they enjoy the greater flexibility and simplicity.
You can carve your own system from a hunk of unfinished wood.
In fact, if you wish, you may consider yourself a Reformed Druid
already (of the 1st order, there are 3), regardless of how many
other Druid groups you may join, we're not too picky you see.
As the enclosed literature will explain, we're a very loose
organization of groves and individuals (active and inactive) and
sacred objects (usually inactive) who are dedicated to the search
for something we like to call "Awareness". If you like, it's easy to
register as a grove in the RDNA. Or not, if you choose.
Literature: We don't publish regular magazines or bulletins,
but (for a few years perhaps) there is the website
http://www.geocities.com/mikerdna where articles or stories by
members will be aired daily. Past writings, musings, stories,
articles, great letters and histories are also downloadable, "The
Anthology", for free of course. We also have posted several
bibliographies of books that we recommend for the study of NeoPaganism, Druidism (modern and ancient), Celtic life, Wicca, etc.
There is no "secret" literature or inner circle knowledge ( or at
Figure 10 Julie the Red at Beltane 2003.
Figure 11 Shenanigans Beltane 2001.
537
study with and belong to multiple groups, as you’ll learn much
from all of them. Besides, we’re not cool enough to deserve all
your attention. For a more comprehensive list of other groups
visit www.geocities.com/mikerdna/drulinks.html
We have rather successfully eschewed written dogma and
the often numbing effect it has on personal exploration, but we
have published some of our past thoughts for future reflection.
There is currently our free on-line 25 pg. magazine (published
eight times per year) at www.geocities.com/mikerdna/news.html
(whose editor is [email protected]). We also have a 500pg
diverse collection of 40 years of past printed thoughts (for free
download
&
easily
printed)
at
www.student.carleton.edu/orgs/Druids/ARDA/ which will be
updated in 2003. Three to five times a month, I send out a short
letter to announce various new RDNA publications or news; feel
free to join by asking me to mail you( [email protected]).
You do not have to read them, many don’t and do just fine. You
can probably learn most of life’s important lessons from
participation in Nature and society, if you keep your eyes and ears
open. If you’d like to talk with other Proto-groves and interested
solitaries about issues of setting up a group, then you might join
RDNA Talk Circle at http://groups.yahoo.com/group/RDNAtalk/
But you’re welcome to figure it out on your own, as we all must
in some areas. Don’t worry, it sound organized, but its just
loosely managed chaos, really. :- )
You are more than welcome to be a member of the RDNA
and another Druid group at the same time. There are indeed
traditional initiation ceremonies (i.e. 1st, 2nd , 3rd orders) for those
who really need them, but there are many valued members who
choose to be casual acquaintances; who contribute and exchange
their thoughts and deeds, but do not attend services. Most
ordinations occur between May 1st and Nov 1st, because during
the Winter “Time of Sleep” most activity is not ritually oriented,
and tends to be more interactive and research oriented. Any full
grove can officially perform them, but it is really the link between
you and the Earth-Mother that should be more important, so don’t
take it hard if distance, money or inclination preclude interaction
with a full grove. You can have full experiences on your own,
until fate crosses our paths.
Please go where thou wilt, be it in our direction or
elsewhere. Take your time in choosing which route you may
wish to do. Whatever happens, try to keep a sense of humor and
wit.
Dear Perspective Druid
By Mike, c. November 2001
Dear Perspective Druid,
Greetings and thank you for visiting my website and
inquiring about us. I see the RDNA as a simple rag-tag band of
philosophers, anarchists, dreamers and seekers of wisdom seeking
Awareness through the study of the Earth-Mother (& Be’al. We
began in 1963 at Carleton College in Minnesota, as a humorous
protest against mandatory attendance of religious services and
have expanded since then to question and pursue many other
ideas. We have since spread new groves in many parts of North
America. There are 40 or so groves and protogroves with maybe
500 grove members, and 3500 solitaries in various levels of
communication (mostly quiet & abstentious).
My name is Mike, I record the history of the RDNA as well
as I can, but I am not the gatekeeper nor its leader. I’m an
archivist, not an ArchDruid. I speak only for myself, and even
then I often disagree with myself. I hope what follows, a form
letter, will give you a greater sense of what I personally believe
our group does and doesn’t do. If you contact other members,
and you should, they may give you quite a different opinion on
our group. http://ww.geocities.com/mikerdna/wheregrove.html
Do not be disheartened by this impersonal form-letter, which is a
mere vehicle for first-time information dissemination. Personal
contact will likely occur and continue if you write back.
Persistence is a virtue in communication.
For many people exploring Druidism, especially novitiates
to Neo-Paganism (which we may or may not be a part of), it is a
difficult choice choosing which tradition they will follow. Many
members will change paths several times before settling in with a
main tradition. We recognize that for many in the Reform, the
RDNA has often been like a temporary religious way-station (a
spiritual Ho-Jos, if you will) where people of many traditions,
bound by a reverence for nature, desire for simplicity, and a wry
sense of humor, congregate and interact to a varying degree and
amounts of time. For others, like myself, we have found it a
convenient permanent base from which to sally forth, confront
and investigate the world. And for some, it is oddly sufficient, in
and of itself, for all their needs. And, yes, for others, it is a
mistaken choice, soon abandoned and forgotten as they proceed to
greener pastures.
Our tradition appears to be unfocused, because we have no
group-wide agreement on what “religion”, “gods” and other terms
mean. It is a dialogue in progress. Our group facilitates the
spread of questions, rather than the accumulation of answers.
What do we do in the Reform, besides pondering everything?
The answer is; “Whatever you need to do, in your grove.” For
more on this matter see www.geocities.com/mikerdna/faq.html
and www.geocities.com/mikerdna/lessismore.html Those pages
debunk some common misconceptions about us.
If you are determined to be strictly Celticly aligned, you
may do that in the RDNA, which allows a great diversity of
grove-themes, but do not expect the rest of us to be so inclined. If
such an orientation is important to you (beyond just your own
local grove, on an organizational level) then one of our spin-off
Druid groups such as “Ar nDraiocht Fein (ADF)” at www.adf.org
or “The Henge of Keltria” at www.keltria.org may be more to
your liking. To get more guidance on the study of ancient Celts,
you
might
wish
to
go
to
www.geocities.com/mikerdna/acalinks1.html For deep serious
study of the myriad modern Druid movements see
www.geocities.com/druidarchives The RDNA encourages you to
Yours in the Earth-Mother,
Mike the Fool
Washington, D.C.
P.S. Here’s something about Groves
It’s about Groves and Protogroves.
Do you need to part of a grove? No, of course not. The
vast majority in the Reform are solitaries and are quite satisfied in
their personal searches with only the most occasional of contact
with other members. Power to them. Some band together for
warmth, reasons of insecurity, or they actually like each other.
According to the old “official” (whatever that is) rules of the
1970s, a GROVE requires 1+ third order (called an Archdruid)
and usually 2 other members (sentient or other wise). A
PROTOGROVE is a group of (even more than usual)
unorganized Druids who perhaps lack a third order member, or
haven’t made up their minds if they want to be together for a year
or more.
538
It’s actually often hard to distinguish between an active
solitary member with a lot of friends and a grove; which is why I
usually don’t bother to differentiate. But if it matters TO YOU
(not me, of course, it doesn’t mean anything to me, you’re fine the
way you are now), then here’s a method for you stuffy-orthodox
types who like the illusion of being more “official-ish”. Being
official plus $3.00 will buy you a cup of Starbucks coffee! The
only possible advantage of a grove is that I only list Groves on the
www.geocities.com/mikerdna/wheregrove.html So if you want to
attract more friends within your area (we are getting about 10-15
stop-bys there every day), I’d recommend calling yourself a grove
(and it becomes a self-fulfilling prophecy).
See www.geocities.com/mikerdna/newgrove.html were it says:
•
Collect 3 or more members,
•
Choose roles, length of office, and responsibility (if any).
Some groves have democratically elected fish or inanimate
objects as Arch-Druid, since they tend to cause less trouble
and have smaller egos. If it’s written agreement it’s called a
“constitution”, if it’s orally agreed upon it’s call an “oralthingy”.
•
Do your thing.
•
Keep it simple stupid (KISS)
•
When the grove is not needed, just break up and tell us.
Unnecessary stuff, but makes it appear more legitimate
Write a constitution (see above).
Contact other groves. Maybe they'll recommend members to
you.
•
If you want to be listed on this site or initiation, contact
[email protected] Tell me your grove’s name, general
location (city), rough membership guess, contact address
(internet is best), any homepages you’ve built; and a few
paragraphs to describe your grove.
•
Download a copy of "A Reformed Druid Anthology", but
don't read it too much; it's dull in many parts.
•
Vigil. Perhaps one of your members will do the vigil for the
Third Order (or again, perhaps no one wants to yet, you can
still be a protogrove.) Contact a local Third Order Druid to
personally assist you or talk to Mike. Afterwards, tell Mike,
and he’ll record it in the Record of the Council of Dalon ap
Landu.
There is an inherent difficulty in traveling for ordination (an
oversight at the beginning, to be sure). If you use the older
liturgies without a third order, merely substitute the Consecration
of the Waters with a different prayer, such as:
“Earth-mother, we your children partake of these waters
as a sign of our friendship and common search for awareness.
You are in everything we hear, see and touch. May we be
brought closer together to each-other now, and our far-flung
siblings later. Bless these waters.”
•
•
Figure 12 Mai Fete in the 1950s.
539
10. I want a contact, guru, or just a friendly ear.
Answer Ask [email protected] he talks too much, but he's
in Japan right now, so sometimes a week passes between e-mail
checks, therefore be patient.
SECTION FIVE
On-Line Outreach
Materials
11. Your answers are too vague, give me longer documentation,
please.
Answer You can always read A Reformed Druid Anthology. Just
about every subject of our last 40 years has been carefully
studied, charted and explained in a cheeky style.
The following Information is taken from the website
http://www.geocities.com/mikerdna, where daily readings, links to
other groups, grove contacts, lists of recommended books, and a
copy of our 500 page anthology of past RDNA materials can be
downloaded (free, of course). Check it out, if you can. Email to
me [email protected]
12. OK, I read the book, learned a lot, was bored in some parts.
What's next?
Answer Now forget all that you just read, and do Druidism.
Quick Statistics on
Reformed Druids (RDNA)
Reformed Druids F.A.Q.
Pert Answers to Tough Questions
By Mike, April 2000
By Mike, April 2000
1. How did the RDNA start?
Answer Back in 1963 at Carleton College in Northfield, MN
USA, some students objected to a mandatory attendance of
religious services, so they protested by making a bizarre group
and attending it regularly. The requirement was thus mocked and
was withdrawn. Members found it groovy and continued to
participate in the group in order to explore world faiths and
personal paths in an open and honest way. As they graduated,
they started groups in other states. By the 1980s there were about
10 groves scattered across the country. Then Isaac Bonewits left
to form Ar nDraiocht Fein (ADF) Druidism, which later
splintered and soon Henge of Keltria Druidism appeared.
Nowadays, there are lots of sophisticated groups in America that
can trace their roots to our simple little group, which still putters
about.
Established: 1963 at Carleton College, Northfield Minnesota
Membership: 4000 or more, mostly independents, who do their
own thing.
Membership of the groves: is 150 or so, fluctuating wildly
Number of Groves : Maybe ten. For a detailed map.
National Council?: Thankfully defunct.
Dogma: None, really. We only have Two basic tenets . We think
Less is more.
Publications: Nothing regular. A Reformed Druid Anthology
contains past publications.
Orientation: Sedentary and laid back
Famous Members: David Fisher (founder: abandoned us),Isaac
Bonewits (on sabbat-acle), Chris Sherbak (in ADF), Rob
Larson (retiring), Daniel Hansen (busy), Emmon Bodfish
(deceased), Mike Scharding (exiled to Japan), Irony Sade
(digging ditches in Tonga)
2. What do you believe?
Answer Um... Nature is good. (Is that too simple?)
The Two Basic Tenets
3. What are your goals?
Answer Awareness. Yup.
By Mike, April 2000
The founders believed that all religions began from the
observation of Nature, including Ancient Druidism, therefore our
first teacher has always been Nature. The Reform has only
required two basic tenets of its members for the last 40 years. In
the flowerly prose of the Chronicles, they are described:
1. The object of the search for religious truth, which is a
universal and a never-ending search, may be found through the
Earth Mother, which is Nature; but this is one way, yea, one way
among many.
importance, of Nature, which is the Earth Mother; for it is one of
the objects of Creation, and with it we do live, yea, even as we do
struggle through life are we come face to face with it.
4. Why do you call yourself "Reformed"?
Answer Good question. Um...Because we also worship bushes?
Well, the ancient orthodox Druids probably did some nasty stuff,
(everybody did back then) and we don't.
5. What do you do?
Answer It's more of a question of what we don't do that makes us
special. Like the Neo-Pagan Druids, we have loads of individual
druids and also group druids. Individuals treat life as a spiritual
lesson. Group Druids have the occasional ritual, nature walk,
research project, arts and crafts, tea party debates and so on.
6. What will I get from the group?
Answer You know this.... You get out what you put in.
Most Druids can't remember even this, so we simplify it:
1. Nature is good.
2. Likewise, Nature is good.
Me, personally, I summarize it as 'Nature is Nature'. Which is less
debatable.
7. Who can be a Reformed Druid?
Answer Who can't be a Reformed Druid?
8. How do I join?
Answer You already did.
9. Oh, really? How do I quit?
Answer You just did.
540
Less is More
5.No Established Ritual
Attendance is, of course, unnecessary, and perhaps undesirable.
Members of groves occasionally meet on the 8 festivals and the
moons, but we are split on whether ritual is more distracting to
Druidism or if Druidism is more distracting to ritual...
Irregardless, we recognize that a lack of ritual can become a
ritual, in and of itself!
a.k.a. Summaries of Reformed Druidism
By Mike April, 2000
Reformed Druidism is a gentle protest against organized
religion. We're not really anarchists, just simplists.
We've noticed that good Archdruids (animate and
otherwise) spend much of their time explaining what Druidism is
not. In a Taoist sense, what is not there can make something
useful (like a doorway in a wall).
6.No Strong Priesthood
Sure we've got priests,(they grow like weeds) but no seminary
program. Non-priests can lead services too. In some branches, any
member can just vigil all night outdoors and presto, You've got a
sleepy priest. Others are more thorough in preparation.
Former Carleton AD, Pookum's Summary
If you join, you get a whole lot of nothing, which is
what most of our members want. Hopefully, our
system (or lack of a system) will simplify your search
for Awareness.
7. No Membership Requirements
Well almost. We're not exclusive, any background can join, if
they respect the other members. There is no excommunication or
religious sanctions; Nature knows Her own. Inanimate objects are
equally able to join, some even doing a better job than the mobile
Druids. I can think of several groves entirely composed of trees,
imagine that. The deceased are always free to join also, but I hear
that the LDS has already took most of them.
Former Berkeley AD, Isaac Bonewit's Summary
Zen Anarchists.
8. No Cross-Membership Restrictions
You can simultaneously belong to other groups or dimensions.
Former Chicago AD, Thomas's Summary
9. No National Organization
Outdoorsy Unitarians.
We used to have one, but it wasn't
defunct after much bludgeoning.
Former St. Olaf AD, Sam Adams's Summary
useful, so it's thankfully
10. No Buildings
I really don't know.
When nature is so wonderful, why hide inside a building?
11. No Money or Fees
Akita Grove AD, Mike's Summary
It's sad, but we're always in the red, relying on generosity to pay
for the sacramental whiskey and such.
a.k.a. "The 15 Lousy Lessons of Merlin the Schlep"
(soon to be a book?) These are not official rules!
12. No Regular Publications
No monthly journals and such, you're on your own. There is A
Reformed Druid Anthology of past attempts, but since there's no
money in it, few publish much. Internet is free, though.
1. Not Celtic-Focused.
Any inspiration source is okay, 25% choose Celtic.
13. No Prosyletization
2. Not a Religion
We're not secretive, but how do you effectively advertise a lack of
something? People generally find us, stay for awhile, and move
on when they're ready. That's cool.
We're split on this one. Some say it's a religion. Some say it's a
philosophy or outlook. Some say some rather silly things. Others
ignore the question as unimportant and not tending towards
edification.
14. No Uniforms
Occasionally somebody dresses up in SCA clothes, but jeans are
cool. Homemade is impressive, though.
3. Not Neo-Pagan
Well, about 40% of us are Neo-Pagans, and we do resemble
Neopaganism very closely, but we don't define ourselves as such.
We include Neo-paganism among our many possible sources of
inspiration. The NewRDNA, however, is more firmly in the NeoPagan camp. As a rule, Druids are mischievously difficult to pin
down.
15. No Bad Stuff
Well, we've succeeded, so far, at least. Like the vast majority of
Neo-Pagans; we don't do blood/animal/human sacrifice
(although we occasionally offer a carrot or zucchini) because we
are "Reformed" and we think that's yucky. We are however
divided on whether fungi should be ritualistically categorized as
animal or plant because they do possess characteristics of both.
Likewise, we don't do such un-cool things like brainwashing (who
wants a clean mind?), orgies (which is obviously a fast way to get
STDs), take money/property, or abuse our members (who'd want
to be in such a group?). We treat our members with respect, and
they freely come and go.
4. No Established Dogma
We don't take anybody too seriously, especially ourselves. We
like Nature, think a lot and sometimes share our thoughts in
writing. We do have Two Basic Tenets and some think that's too
much.
541
little they can do except criticize or distance themselves from that
offensive Grove; which they do. Running a Grove can be a fun
and exhilarating project, full of memorable events, conversations
and interactions, but that is not always the case.
Grove Formation Thoughts
By Mike the Fool, DC Grove, 2004
Costs of Grove Formation
I apologize in advance over my long winded observations, I
hope they will clarify some general traditions bout Grove
formation, by dealing with it as a single subject.
There comes a time in many a Druid’s lives when they wish
to begin holding services or hold meetings in a semi-organized
framework, and the idea of grove formation arises. The first
problem that arises is that no one knows how to found a Grove,
and second, there are often no Third Order Druids present in the
group to run the traditional services and do the usual ordinations.
What’s an enthusiastic go-getter Druid to do?
Well, first off, I have to cautiously say that I’m not the final
de-jure authority on the issue, merely one well-informed voice
among many. That being said, I have unofficially ended up as the
de-facto networker and advisor of groves at my website (see end
of article) where I give some simple guidelines and list the
various groves and contact information for people who want to
reach a pre-existing grove. So I thought it would be appropriate
to share a summary of the thoughts on the various pros and cons
of Groves.
On the flip side of the equation, as with any contentious
group of anarchistic leaning spiritual wanderers, you also
introduce the specter of small-group politics, group-think, power
plays, and the misappropriation of funds. Many groves don’t
outlive the departure of their founding Archdruid, the owner of
the meeting property, or another mainstay of the group, leading to
what I call “Grove collapse.” Many leaders or supporters may be
in danger of eventually suffering from “Grove burn-out” due to
the inherent tendency of one or two heroic people doing all the
logistic, financing or other gruntwork; without adequate
compensation or praise from some less motivated members. It
happens over and over again, and seems to be a fact of Druidism,
Wicca and Neo-Paganism; although a few will last long longer
than a decade.
When a Grove collapses, like other works of love and
devotion, it can be a depressing series of wrenching events that
can depress involved members for years to come. As with
marriage, reproduction or other long-term commitments, you
should also maturely consider the pros and cons of investing a lot
of time and effort into producing a new religious group entity.
The very action of defining a group carries implied
inclusive and exclusive components. By defining who is in your
group, you are often in a subtle way also defining who is not in
your group; which bothers some members who feel that some
things are better left unclarified or defined (what I call strategic
ambiguity) and part of “keeping it simple, stupid.”(KISS)
Benefits of Grove Formation
The major benefit of Grove formation is probably a stronger
sense of identity, that often comes by slapping a label onto
something. You are longer “Joe’s friends who meet in Joe’s
backyard” but you are suddenly “The Apple Grove that meets in
Joe’s backyard.” Names have a power in themselves to some. As
always, a title is an abstract concept, but titles are important to us,
providing legitimacy and gravitas to a venture or person; a
shorthand indicating certain powers or authority are inherent in
them. Perhaps it’s only the “magic feather” effect of Dumbo?
Like a corporation, a Grove is an entity that includes the
members, but it also exists in a sense as a separate entity in both
legal and metaphysical terms. In a Grove, there are elections for
Archdruid, Preceptor and Server; (or President, Secretary,
Treasurer if you want secularly titled folks for dealing separately
with financial/secular Grove business) and matters can be voted
upon, you advertise for recruiting, design logos and stationary,
send representatives to inter-faith council, have members
admitted in various formal ways, apply for charity status, print
letterhead stationary, buy group land in a forest, produce team Tshirts, and a dozen other nifty non-liturgical ways to build brandloyalty. Mascots, secret hand-shakes and matching belt-buckles
are, of course, optional.
Traditionally (I’ll use that word a lot in this essay), only the
Archdruid (being a Third Order Druid) of an active grove would
perform ordinations of 1st, 2nd or 3rd Order, so the founding a
grove was seen as a necessary pre-step for missionary expansion
& liturgical activities in a region. Some groves were even
ephemerally founded simply for ordaining one or two folks in
question, and then promptly disbanded after their purpose was
finished. Most Groves in practice act rather independently, with
nearly complete sovereignty, rarely interacting with their
neighbors, following the RDNA traditions, customs and services
as their Grove members interpret and elaborate upon them. Some
Groves work closely together, holding occasional joint services,
with large cross-over memberships.
Other Groves may disapprove if a particular Grove goes
boisterously off-course from the standard patterns (such as
restricting membership to those of certain faiths, sacrificing
mushrooms or Twinkies, becoming too serious, requiring
ridiculous fees, or censoring the modes of expression) but there is
Three Alternative Paths
The way I personally see it, there have been three standard
ways to form a Grove, of which each aspiring wannabee
Archdruid should be aware. You might come up with some new
models, but these are the ones that I’ve seen among the 85 past
entities so far in the Reform. First there is a missionary Grove.
Second there is a Protogrove start. And third, there is a hiving
Grove. Let’s look at them in some depth.
Missionary Groves were the first model during the early
1960s when various Third Order Druids from the Carleton Grove
left after four years and went to graduate school or to start a job in
another part of the country. (Obviously, the majority of Druids
after graduation pursued non-Grove activities or solitary paths.)
Back then, the missionary Third Order would arrive in a new area,
which would naturally have no pre-existing Druid groups, and
decide that they would like to have services and pursue Druidical
pursuits with new friends. They’d gather three or more people
together and vote on a local constitution, often similar to the
Carleton Constitution. Then the Third Order would ordain a First
and Second Order Druid at the first service to take the usual
elected constitutional and/or liturgical offices. Then a copy of the
constitution was sent to the most current Carleton Archdruid (as
the Chairman of the Council of Dalon Ap Landu; the overseeing
body of Third Order activities), who has apparently always
approved it, although the busy student didn’t always remember to
write back. A permanent fixed site and altar might be
consecrated, or the Grove may select the most convenient site for
each season. Annual elections would naturally follow and
updates were sent to Carleton, where they are promptly misplaced
or put in the Archives.
That’s a very simple system, although there were some
procedural debates of the chicken/egg sort of whether a Third
Order Druid can consecrate Waters for ordination of 1st & 2nd
542
Order Druids without already having a pre-existing Server (of 1st
Order) and Preceptor (of 2nd order) at the service. The general
consensus is that the Third Order can do so, when necessary, in
such situations as Grove formation and emergencies. (See early
Apocrypha for the debate.) We have existing approved guidelines
for this model, but rarely are we such sticklers, and many a
naughty unregistered Grove has happily poked around for decades
in communion with other Groves. (Please note a stern wagging
finger is implied here.)
So how about the Protogroves? Well, the missionary model
worked fine for 10 years, then in the 1970s with the rise of Neopagan and Celtic Reconstructionists, the RDNA faced the novel
problem of many people popping out of the woodwork in distant
locations wanting to start RDNA-style Groves with no Third
Order Druid present. It was a perplexing dilemma to many Third
Orders, since how can we tell them they can’t be Druids, when we
started our own tradition from scratch without any acknowledged
lineage? Possibly this was because we were the only accessible
model at that time (esp. with Isaac’s fame) in an age before the
wonders of the Internet. Can a maestro, in love with the music,
object to another maestro performing and the same concerto,
even one she wrote herself? Imitation has been called the most
sincere form of flattery. They naturally encouraged the budding
groups to start new strains of Druidism, but they were persistent
about joining us, so Brother Isaac Bonewits devised and promoted
the Protogrove model.
Now, in the Protogrove system, you’d make a temporary
constitution (perhaps the model of the President, Secretary,
Treasurer) and would hold diminutive versions of the Order of
Worship services that Isaac wrote, omitting or reworking the
wording of the sacrifice and consecration of Waters of Life, until
the psuedo-messianic arrival of a itinerant Third Order. This
Protogrove model allowed them a pseudo-grove status to
advertise more members, feel a sense of belonging, and they
could devise their own side-services to meet their needs until one
could be trained to the Third Order during visits to the nearest full
Grove, or if a wandering Third Order passed through their area.
Technically, since only an active Archdruid can ordain, the
visiting Third Order would have to be temporarily elected as an
Archdruid before ordaining the local members. Once a new local
Third Order existed in the Grove, and after a Server and Preceptor
were ordained, a full Constitution was enacted and a copy sent to
the record keeper of the Carleton Archdruid. Then they became a
full Grove in the fullest good standing with tradition. This
convoluted process may seem a little confusing the first time you
read through it, but it tends to work out well within a year with a
little effort.
Thirdly, Grove hiving is when an existing Grove splits its
membership apart into two or three pieces for reasons of either
enormous size of membership or internal faction fighting. This
notably happened in the Berkeley Grove in the late 1970s.
Berkeley was an old Grove, with long-term, consistent
membership and a slow build-up of several Third Order Druids,
each with their own visions and developing agendas. Eventually
a mixture of strong personalities, keen organizational preferences
and avid revisionism rent the group asunder into the Berkeley
Grove of the Bay Area, the Clann na Bracheta Grove, the
Hazlenut Grove of San Jose and the Live Oak Grove of Orinda;
all within a few miles of each other.
In a hiving model, one Grove usually keeps the originally
title and the other Groves go off and establish new constitutions
and elect new officers, although they may use the same
ritual/meeting site, using it in turns like a timeshare arrangement.
This is similar to a separation agreement in a marriage, hopefully
on friendly terms, but often not so. Although Wicca & magicintensive groups may have a practical limit to the number of
attendees, Druidism is more oriented to mass-gatherings. It is still
conceivable that a really charismatic Grove may outgrow the
facilities or other factors and necessitate a spin-off Grove.
However, I haven’t seen this yet, since we could hold services in
an open-air football stadium, if necessary.
The Third Order Factor
As you can see, the key factor to traditional Grove
formation is a present Third Order. Like the Catholic and
Anglican models, the RDNA Orders were laid out in a sort of
“top-down” hierarchy. 1st, 2nd and 3rd Order Druids are
ordained by an Archdruid who was ordained herself into the Third
Order by a previous Archdruid of another Grove; and so on back
to David Fisher in 1963 whose ordination is a mystery. However,
there is also a “bottom-up” democratic element, in that the
congregation must elect a Third Order Druid into the position of
the Archdruidcy. If they are unsatisfied, they can vote for another
viable candidate next year (or earlier) into the position or they can
abandon the grove. So, in a sense, part of a Third Order Druid’s
ability to consecrate ordinations or hold services comes from his
or her elected position in the Grove, in addition to their innate
possession of the Order’s title and experience, and the blessing of
the higher powers. In this way, the leadership and the Grove are
symbiotically dependent upon each other for purpose and
existence. No Grove, no Archdruid. No Archdruid, no Grove.
But remember, you can still be a Druid without being active in a
Grove.
All Third Order Druids are automatically members of the
Council of Dalon Ap Landu (headed by the often busy Carleton
AD) and must follow their simple rules for ordination and Grove
formation, but each Third Order Druid (who becomes an Arch
Druid) may ordain any viable candidate they wish without
seeking permission from the Council (or they may also decline on
their own criteria, although this is rare). There is no known
council for 1st or 2nd Druids as yet (usually being more
concerned with in-Grove matters) although the higher orders (410) and side-orders have councils with their own rules. The
higher orders are to encourage further efforts by Third Orders and
many side-orders have been opened up as Special Interest Groups
for usually all Druids to pursue interests in a less hierarchical
manner.
If you can’t convince a Third Order to visit your Protogrove
in a reasonable period, then you must select a member to visit an
nearby existing Grove to become ordained; or roust up an old
“retired” Third Order Druid to do the work. You’ve heard the
saying, “If Mohammad won’t go to the mountain, then the
mountain must come to Mohammad.” There is a bit of an
element of a quest involved here, especially when a higher order
is involved.
Now each Third Order Druid has a free hand in how they
choose people to be ordained. Some Arch Druids, like myself,
will ordain quite quickly, on the spot even, if the ordainer finds
the ordainee to be sincere, honorable, reasonably sane, of good
humor, witty, benevolent in manner, reverently irreverent,
possessing that deep vocational love for the Earth and bearing
some quality whiskey. Other Arch Druids are slower to warm to
a stranger or short-term guest and may require attendance at
several services, spend a while in residence, or require lengthy
correspondence before a grudgingly granted mutually-agreed
meeting. Indeed, in retrospect, some people even like to work
hard like this for their ordinations, “earning them” through sweat
equity in RDNA activities, although I also tend to take into
account their previous experience before joining the RDNA.
Your best bet is to ask around to the different Groves or
seek out retired ADs (I keep a guarded list as a go-between) of a
compatible nature. The Carleton Grove in MN and myself in DC
543
are usually of the former method, which tends to be most
conducive to ordainees residing in remote locations. Naturally,
Carleton has heart-breakingly history-drenched beautiful scenery,
lots of young perky members, and some great camping options. I
would highly recommend that every Third Order Druid visit the
campus at least once in their lifetimes. I call it the Mecca of the
Middle-West.
ordination purposes, due to the amount of effort, time and energy
I have to invest.
My only concern is that the newly ordained folks will miss
the aesthetic stimulation and gestures, pacing and mannerisms,
unless they see a service in person, and the way I prepare
sacrifices and set up the site. To alleviate that problem, I'm
considering the idea of making a "training video tape" to
accompany long distance ordination; but my other alternative for
now, is to recommend that when circumstances later permit, the
ordainee should visit CA, MN or DC and attend one or two
traditional services to enhance their understanding of Druidism
further. Certainly they might wish to continue correspondence
with me, their mentor and other active groves during the initial
start-up period when those predictable mini-dilemmas will arise.
Go-It-Alone and Phone Option
As we’ve explained, when access to a Third Order has
proven impossible or resolutely impractical, the ordination system
traditionally ground to a halt and Grove formation stopped at the
Protogrove stage. And sometimes waiting for Fate to change our
fortunes is good, too. Some Groves, like Carleton (1985-1993)
did self-ordinations, and devised their own services "until such
time as we are blessed by a wandering Third". Naturally, some of
the self-made RDNA Protogroves eventually preferred their selfdevised non-order-dependent services (originally temporary fillins) to the traditional ones, and often the Earth-mother seemed to
respond equally favorably, so some would say grove legitimacy is
more about pleasing fellow mortals. A few went off to form their
own religions, such as Reformed Druidic Wicca over in
Oklahoma, without ever becoming a functional RDNA grove, and
they seem happy enough. So that’s always a fourth course to
consider, although you should not be surprised if some “Ordered”
Arch Druids do get a bit huffy about these other self-initiated
Arch Druids. Hierarchies invariably tend to be self-supportive
that way and very particular about membership rules, so even the
best of the RDNA might get some twinges of conscience in these
matters. I think most in the RDNA still feel some sense of
common purpose and belonging to this sprawling family of
“American Druidism” that includes such spin-offs like
RDW/MOCC, ADF and Keltria, among others.
A fifth option is the technology’s ability to supercede the
tyranny of distance. Telephone ordinations were first performed
in the 1960s by David Frangquist to ordain a Carleton AD during
the breakage of succession in the 1967-1968, when there were
unannounced study-abroad shenanigans of the previous AD. I've
done a handful of these myself, due to reasons of extreme
distance, where the likelihood of meeting was scarce in the next
few years (e.g. people at Thule AFB in Greenland on a 3 year tour
of duty). In fact, I did one in August for Sister Colleen in Alaska.
I see them as equally effective and minimally sufficient for the
task, but aesthetically less than a third as enjoyable or memorable,
as some traditions are best enjoyed in the subtle gestures, the
shared sights & sounds, and physical mannerisms that occur
during in-person ordinations. But whenever possible, I try to first
arrange for a meeting with someone closer to them.
My own general strategy in those telephone cases is to have
a long period of frequent written and telephonic conversation with
the new person beforehand; to better understand their needs and
style. After that, I have a service at my Grove, and retain some of
the (hopefully) successfully consecrated Waters-of-Life and reseal
them in a bottle. I then mail the consecrated whiskey, a sealed
copy of the services, reading material, ribbons and a Druid Sigil
necklace to the ordainee-wannabee. I discuss a few final matters
with the ordainee at sunset (their time), ordain them to 1st and
2nd (with part of sent Waters), send them off to start a fire and
vigil away the evening. Myself, I bide my time in late-night
walks in DC's nearby forests until I am contacted by them by cellphone at sunrise (their time). I bless the phone by the power of
Taranis, establishing a contact with them through the planet and
air itself (we're all just out of sight of each other, you know) and
perform the services and pack them off to get some sleep. I try to
limit my self to 4 or 5 vigils in a year, for personal reasons or
Final Notes on Groving
Ordinations traditionally only occur during the Season of
Life [i.e. between Beltane (May 1st) and Samhain (Nov 1st)],
except in periods of disaster or pressing emergency. This is
because, it is only during that time that the Waters of Life, crucial
to ordinations, can be traditionally consecrated; and even then it’s
up to the Earth-Mother. During the Season of Sleep (i.e. Samhain
to Beltane) only the Waters of Sleep (plain water) are usually
consecrated in our tradition. Therefore, there is only a six-month
window for ordinations every year, and you must plan ahead
accordingly. 1st and 2nd ordinations conceivably can be inserted
into a standard Order of Worship service on the same day,
although most Druids like to separate them by varying periods of
time to have a period of growing.
Third Order ordinations take place only after a supervised
(but solitary) vigil of at least seven hours duration (usually sunset
to sunrise) by a fire (if possible) without sleep, with the ordination
at dawn the next day by the Archdruid, and attended by any other
Third Order Druids in the area. I should note, that I highly
encourage a 24 hour period of awakeness (sunrise, noon, sunset &
night) when vigiling. Some Groves have further elaborated the
various ordinations, so they might not even closely resemble the
services in the ARDA liturgies on first glance. Some Groves send
out emissaries to visit and discuss matters for a short while with
the vigiler during the night, add extra quests, questions, and others
play wry pranks on them. There is a lot of room for invention
here, and a few traditionalists will object to adding, but they
certainly hesitate if you remove material.
I could go on for hours longer on matters related to Groves,
but I think I’ve laid out some recognizable rational frameworks
for making a decision “to grove or not to grove” and my next
article will address the important factors to contemplate before
making the choice to enter Orders, or to vigil for the Third Order.
Please refer to the following recommended resources if you want
to found a Grove, or contact me at [email protected] As
always, Druidism can be as simple or complicated as you want it
to be, but always leave the same option to your other members.
Further resources:
Protogrove & Grove Constitutions are in Part 4 of ARDA 2
Examples of Protogrove Services are in Part 3
General History of Reformed Druidism in Part 8
The Apocrypha of Part 2 describes a great deal about the purpose
of ordination, groves and liturgy.
544
but still open to members of different traditions, with a fun
eclectic range of activities. In the revival period, people initiated
each other at Carleton to the 1st and 2nd Orders, and simply
vigiled on their own for a Third Order, which was recognized by
others as a sort of an individual vision quest. I did so likewise,
and found it very empowering and sufficient in many ways; but
yet there was still a small doubt that I might be missing out on
something else, although I couldn’t put a finger on it.
Finally, in 1993, I found Richard Shelton (AD 1969-1971)
who came to Carleton to re-establish the “Apostolic Succession.”
After becoming interested in the older lost traditions of the
RDNA, I thought about bringing back the Order of Worship and
traditional ordination patterns. The Order of Worship was not
well received, considered too staid and churchy, with people
preferring more creative methods of worship, but the Ordinations
proved popular and permanent. I thought this surprising as the
Order evolved out of the liturgical positions of the Order of
Worship service. The traditional ordinations seemed to provide a
stronger sense of continuity for a constantly mutating college
Grove. After my own vigil, being historically inclined by nature, I
felt a great sense of comfort from belonging to a line of
succession and the influence of a strengthened sense of common
mission, not unlike joining a police or boy-scout squad; a sense of
passage or a step forward on a journey. It motivates me to live
up to my oaths when I’m down, and restrains me when I’m
tempted to excess in my roles. I feel a sense of being watched
and guided by Dalon (or Something) and felt the invisible
influence of the other members of the Order, in a healthy
supportive manner; like a school principal or the U.S. President
feeling the weight of her predecessors. It might have been
possible to have reached this state without ordination, but perhaps
it came easier with a little structure and tradition? It certainly
turned out to be a memorable rite of passage for me that I’ve
enjoyed sharing with many people over the years.
Since 1993, I have been present or officiated at about 25
vigils for Third Order (including 4 telephone ordinations), dozens
of 1st & 2nd ordinations, and a handful of higher orders (which
are a whole discussion in themselves). This has been both
draining and empowering to be part of those moments. Selfinitiations still sometimes occur at Carleton (and in a few other
Groves), but regular ordination still seems the general rule,
although Carleton often embellishes the traditional services to
make it more amusing and moving for the ordainee. And each
ordination has had a unique stamp of circumstances upon it. I've
seen many different people enter 1st, 2nd, & 3rd Orders for many
different reasons, although the Book of Customs in the Druid
Chronicles gives good summaries that I like to follow. What
follows may not make sense to some, but each person
chooses/refuses Orders for unique reasons that have to be
thoughtfully weighed.
Thoughts on Ordinations
By Mike of DC Grove, 2004
A discussion of Grove formation would not be complete
without a discussion on the process of seeking Ordinations,
particularly the Third Order when setting up a Grove. How does
being an ordained Druid really differ from being an associated
Druid in the RDNA tradition? I can not speak definitively excathedra on the matter of ordination, and these are only my
observations based on my research, interviews and practice.
However, my words might bring some aspects of the processes
into clearer focus, and assist you in making your own decisions
about ordination.
Some Lengthy Background Notes
You might wonder at why the various Orders even exist.
The Orders in the RDNA were probably devised as a result of
several factors common to the Founders at Carleton College four
decades ago. One reason was that the college required elected
officers for the club’s constitution. Second, several members
were from hierarchical religious backgrounds, like
Episcopalianism, with a clear layered structure of laymen,
deacons, priests, bishops & archbishops (although there were no
Orders at the original services). Third, more than a few of the
Founders had been members of fraternal organizations, or were
clearly familiar with the general structure of Boy Scouts, Masonry
or parliamentary procedures. Fourth, although Greek fraternities
& sororities were banned at Carleton at the time, [I guess Celtic
fraternities were okay?] first-year students were still hazed (ask
your parents), rites of passage were more pronounced, and there
were clear differentiated barriers between members of different
class-years even in the 1960s. Fifth, ordination was a fun way to
“pass the torch” off to carefully selected leaders who had “jumped
through the right hoops” of the departing leadership (although I
can point to few examples of refused members). Sixth, there were
clear cultural/religious examples in society about knights vigiling
before entering service or holy people praying off in the
wilderness before entering a vocation.
Things have changed over the years since the CounterCulture revolution, and I think Americans, in general, have
become less enamored with hierarchical rankings in the four
decades since the Druids were founded, especially after the
decline of fraternities, fraternal organization, recent church
scandals and conservative reactionary activities by church
leadership, Watergate, the increasing casual style of treating
colleagues as equals despite differences in age, wealth or
experience. This has naturally influenced the RDNA structure in
recent years, giving new options and possibilities of interaction,
along with the plentiful examples available now from the
proliferation of non-hierarchical liberal offshoots of monotheism.
(On the other hand, other parts or our society, of course, are
seemingly more willing than ever to hand over spiritual authority
to charismatic or dogmatic church leaders.)
When I first started my own Druidic path and joined the
existing Carleton Grove in 1990, it was particularly functioning
but a bit anarchic then since the loss of Third Order continuity in
1983 and the graduation of the revivalist Druids from 1985-1989.
Their departure left a new generation of Druids who did not share
the experience of communal quarters on an adjacent farm to the
campus. The group was searching for a new stable base, and
would settle on different off-campus houses and dormitories
every two years or so; while often dining or attending folk-dance,
SCA or sci-fi club meetings together. The Carleton Grove was
definitely leaning towards Wiccan and Native American themes,
Hesitation on Ordination
What’s the big hurry? Ordination is not for everyone, and
many RDNA Druids get along just fine without it, or choose only
to do 1st Order at most, and enjoying long productive solitary
ways. Awareness is not the sole possession of the Orders. Some
don’t have the time, motivation, or “pieces of the puzzle” ready
for such a decision. I pushed Orders rather hard in my Grove at
Carleton, St. Cloud & Akita, but few decided to enter them,
possibly because of varying reasons of interest in organizational
power, distaste of liturgical activity, "speed", "old ties", "grovity"
and plain disinterest. As for the last, disinterest, mature groves
with 16 people and 8 years of stability will certainly have
different dynamics motivating ordinations than a missionary startup grove as described in the earlier essay.
545
Regarding power, many Druids want to jump to Third
Order quickly. This is quite understandable, as the Third Order
has many well-known attributed rights (or should I say “roles”?),
and far less-well-known responsibilities. However, I believe a 1st
Order Druid is equally as "good" a Druid as a 3rd order Druid, but
I feel a Third has undertaken greater responsibilities and
dedication to the "organization" and members of the RDNA, little
as there is in this group. I personally think the Earth-Mother will
hear a devout heart regardless of their Order at a service, but
tradition exists in most Groves for Third Order Druids to preside
at a service. I have to acknowledge that each Order (1st-10th) has
their own traditional organizational/liturgical/spiritual roles
which, if followed in succession with proper performance, will
deepen the spiritual experience of those Druids and sense of
attachment to a band of siblings. As an ordainer of a simple,
flexible tradition, I try to balance and adjust the ordination to
meet the needs of the ordainee as much as possible, without
losing all traces of tradition and continuity. I then always instruct
the ordainee to give their next ordainees options of strict
ordination and the possibility of some flexibility, according to a
mutual decision of what’s most proper. I believe in options.
Although some people see the Orders as spiritual rites of
passage, the Orders predominantly exist to fill liturgical roles. A
Server in the Order of Worship must be of the 1st Order, a
Preceptor of the 2nd Order and an Arch Druid at a service of the
Third Order. In practice, 1st Order sometimes doubled as
Preceptor in a bind; and sometimes a 3rd or even a 2nd Order has
led a service, or a make-shift meditation, when the Arch Druid
didn’t show up. There are always exceptions, but the traditional
pattern is the most often the preferred pattern in many Groves, so
far. As you can tell from perusing the Apocrypha and interviews
with “retired” Druids, RDNA Druids have always had issues on
whether liturgy is more conducive than distractive from the core
goals of Druidical activity; the observation and contemplation of
Nature’s aspects and learning from the wisest in the world.
Indeed, in what ways are you less of a Druid if you never partake
of rituals? Is not life itself a long series of religious moments,
that Zen-like, are of greater importance than our attempts to
verbalize or sacralize them through short periods of liturgy? For
those who eschew liturgy and tend towards contemplation and
sacred living, ordination may not seem an important goal.
There are different "speeds" in the ordination process for
varying reasons. Some people are glacially ponderous in making
the decision to enter an Order, taking many years in one case (like
Sister Stacey), weighing each aspect of the responsibility and
feeling out whether they have the "gravitas" or Je-ne-sais-quoi
involved, and who already made the choice and are just trying to
find an ordainer (it took 2 years for me). In some Groves, people
take at least a year between orders (slow-and-steady model), other
Groves do them in rapid fire succession as needed to fill out the
liturgical roles or when suddenly presented with a mature
candidate. Some egalitarian groves (e.g. Amon Sul Grove and
Swamp Grove) don't participate in Orders in the traditional sense
(as did Carleton from 1985-1993), and those who could lead
there, did and do so, and without titles, quite contentedly it seems.
"Old Ties" hesitations refers to discontentful links to
previous religions among members. Reformed Druidism doesn't
require abandonment of previous beliefs; it merely encourages an
honest re-evaluation and thoughtful contemplation of them.
Certainly, some other beliefs systems do not accept any
association with Reformed Druidism, and some members decline
to enter Orders for fear of being shunned by the jealousy of the
old system. This concern kept me back for a year as I worked out
my personal relationship with Catholicism in 1991-2. Taking
Orders in the Reform, as in Christianity, is a major step for some
people who take oaths and ministry very seriously, because it
involves a change of identity at some level inside; one that is hard
to reverse or decline without losing a bit of honor. I have noticed
that the step into the 1st Order was much more momentous for
some than the achievement of entering the 3rd Order.
Originally, a grove usually only had a single Third Order
member (often the Arch Druid), and only ordained more when
someone was leaving/graduating to go form a new Grove or
succeed a retiring Arch Druid. This impending "grovity" led to
vigiling activity, for aforesaid practical missionary activity
reasons. In some Groves, however, you may have many core
members in the Third Order due to varied reasons of protecting
continuity in a rapid turn-over environment (like Carleton), or for
the fact that a grove has been around for a dozen years (like the
Berkeley Groves) and many long-term members have eventually
seen a need to vigil themselves over the years.
Rights of the Third Order
Although the 1st and 2nd Orders have prescribed liturgical
roles, they appear to have no defined particular defined “powers,”
except possibly determining if the sacrifice was accepted, by
some interpretations of the liturgy. A Grove or individual appear
to be welcome to encourage, assign or assume powers to them;
such as to devise separate liturgy formats for just 2nd Order,
weather working, blessings, do Bardic performance at service, do
divination, gather sacrifice or purify a site or props. The more
comfortable you are with your Order, the more creative you can
become, and reduce the gulf in popularity, that encourages the
rush to the Third Order. I theorize the power comes from the
Earth, the Grove members and their own experience. Recently
I’ve been awarding clear-tape ribbons to 2nd Order Druids, to
remind them of the need to think clearly, be pure and adapt to the
coloration of society. I might also permit services to be done,
while under supervision of an attending Third Order. Similar to
Sister Stacey’s Grove, I also require them to read the early Druid
Chronicles, find a cup (either Gregorian style or their own
choice), write a little comparing Druidism and a religion of their
choice and to find their own ribbons. I’ll keep you updated on
how it works.
A nice aspect of ordination is the mentorship relationship
usually involved both before and after the ordination. Depending
on the people and personalities involved, it may vary from a short
period with a few wise suggestions and simple factual answers, to
a deeper life-long bond that might broach advice on other aspects
of life like choosing a job, finding a companion or other life
issues. The Third Order also has a number of privileges, in
addition to the invoking of Dalon’s “seven-fold powers and three
ways of day and one of night,” that they have granted unto
themselves; the most widely known are namely:
1. Right to vote in the Council of Dalon Ap Landu, which is
more-or-less defunct now in a legislative sense due to
numbers and unanimity traditions, but still possesses a sense
of camaraderie.
2. Right to be elected as an Arch-Druid and start a grove.
3. As an elected Archdruid, you may ordain people to 1st, 2nd,
3rd order, or to the Archdruidcy, although in practice some
Thirds choose to ordain regardless of being an Arch Druid,
which they see as a ten minute formality (to construct a
temporary grove).
4. May enter the higher orders, if invited.
5. May conduct almost any rite or service of the Reform
(excepting ordaining people to higher orders to which you
don’t belong); including the right to write rites.
6. Consecrate the Waters of Life and Waters of Sleep.
546
7. Wear a red ribbon for summer services and a white ribbon for
winter services.
8. Employ really bad puns, sarcasm, irony and witty comments to
the amazement of one’s friend & foes.
9. Use of fancy titles, like:
Priest/ess of the Third Order
Priest/ess of the Reform
Priest/ess of the Order of Dalon Ap Landu
A Reformed Druid Priest/ess
Grand Poobah
Sign the letters O.D.A.L. or write a sigil after your name.
Call yourself “Reverend”, or whatever is appropriate, which
might be sufficient in some states & commonwealths to perform
marriages & funerals.
The Responsibilities
As with any public role, of course, there are even heavier
responsibilities upon the Second Order, and especially the Third
Order, although they are less clearly laid out than implied and
unmistakenly felt, and each person tends to enunciate them in a
different manner. I have devised my own nine rules that have
mostly governed my actions, since I was a 1st Order Druid, with a
few tweaks. You are welcome to borrow some elements or come
up with your own set.
Figure 13 Boliou Fountain, which used
to rotate 360 every day long ago, 2002.
1. Study widely, keep skills honed, and contemplate deeply.
2. Live a wholesome and respectable life according to a stable
code of ethics.
3. Follow the general customs & practices of the Druids.
4. Encourage the best performances from others.
5. Assist and guide all who come in search of Druidism onto their
correct paths.
6. Be available for consultation, assist & visit with vigilers in your
area.
7. Revere Nature and protect it (and the weak) from unbridled
predation .
8. Avoid the fossilizing touch of dogma, mandatory traditions,
and unnecessary organization.
9. Keep a strong sense of cheeky humor.
Conclusion
Figure 14 River altar stone, Cannon River, 2004.
Again, these are my own thoughts on the matter, but you
can see that there are a number of issues with pros and cons to
consider when choosing an ordination or considering an
alternative course of leadership or spiritual initiation. Take the
time to complete an honest self-evaluation of whether and how
you would like to undergo an ordination. If you are thinking of
entering the 1st, 2nd or 3rd Order, feel free to confer with your
nearest Arch Druid, or give me an e-mail to me to discuss the
matter at [email protected] In any case, I hope that your
path will be clearer and full of bright promise and rewarding
challenges.
547
SECTION SIX:
Who Did What When?
1971
Shelton resigns May
Priestess Issue resolved
1972
DC(R)’s footnotes
1973
Simple Time Line of
Reformed Druidism
Search for the Blue Book of Archives
1974
Isaac Affair begins July
1956
1975
First Stone Circle Appears in Arb
DC(E) assembled
1963
1976
First ritual of RDNA April,
Basic Tenets April,
Carleton Grove founded May,
Hierarchy up to Third May
First Beltane May
Carleton Constitution June,
First Samhain November
Predictions come true November
Morrison Archdruid Carleton, May
DC(E) published, Aug.
Prov. Council, Aug.
Carleton Apocrypha, Summer
Stone Circle re-emerges on Hill 3 Oaks
1977
Prov. Council fades
Isaac Affair ends?
Druid Chronicle Newsletter starts
1964
First Third Order ceremony, April
Fisher resigns Archdruidcy, May
CoDAL begins, May
Nelson is ArchDruid, May
Higher Orders 4th to 6th, May
Chapel requirement gone, June
First missionary groves, Summer
Druid Chronicles (Reformed), Summer
Vermilion SD, Summer
Ma-Ka-Ja-Wan WI. Summer
First non-Carleton priest at MKJW.
Frangquist is Archdruid Sept
1978
Morrison resigns Carleton, May
Pentalpha begins
1979
Isaac enters a sabbatical
Luomala Archdruid Carleton, May
Order of Lugh established
1980
Luomala resigns Carleton, May
Carleton Druidism sleeps
1965
1981
7th Order Established
Green Book produced, May
Initial legislative period ends, May
Frangquist resigns Archdruid, May
Coalition Council DAL, Aug
CoCoDAL votes
Isaac quits sabbatical and returns
Isaac leaves NRDNA
Live Oak Grove Begins
1967
1982
1966
Hiatus at Carleton
Coalition Council fades away
Frangquists revive Carleton
1968
Berkeley Grove founded
Isaac enters RDNA
Smiley Affair begin
1983
1969
Carleton Druids sleep
Ar nDraoicht Fein (ADF) begins
1984
Shelton is Archdruid May
Codex of Form proposed
Priestess Vote Returns
1985
Live Oak Grove Closes
Live Oak unofficially continues
Cascorbi revives Carleton Grove
1970
Stanford Grove Begins July?
Smiley Affair ends
Codex of Form withdrawn
1986
Carleton Sweatlodge tradition begins
548
St. Olaf Grove (RDNA) begins
New Stone Circle Appears, June
Irony goes to Tonga, June
Emmon Bodfish’s mysterious murder
1988
2000
1987
Henge of Keltria splits off ADF
New RDNA homepage, April
Rapid Growth in number of groves.
Scharding returns to USA, June
Green Book Vol. 4, June
Druid Missal-Any begins, November
1989
1990
Davis Archdruid Carleton, May
Pagan Studies gone Carleton, Sept
Catalyst meetings Carleton, Sept
2001
RDNAtalk conference start, April
1991
2002
Catalyst Group quits at Carleton
Druid Missal-Any ceases
Irony returns to USA
2003
1992
End of Hazlenut’s “Boring Times”
Scharding inspect Archives
HDNA restarted, January
40th Anniversary, May & June
OMS Affair, August
1993
2004
Druid Archival Project begins, Feb.
Davis resigns Carleton, May
Scharding Archdruid Carleton, May
Third Order resumed at Carleton, May
Oral History Project Begins, May
Tampa Bay FL Grove (RDNA), June
Green Book Vol. 2, Summer
Green Book Vol. 3, Summer
Poetry Vol. 2, Summer
Book of African Jedi, Summer
Dead Lake Scrolls, Fall
Dead Bay Scrolls, Fall
ARDA 2: Green Book published, March
Archives renovated, July
Robert Larson dies, August
Fisher Interview, August
Scharding becomes Patriarch of 8th Order, September
Irony Sade becomes Patriarch of 9th Order, September
Richard Shelton becomes Patriarch of 10th Order, September
ARDA 2: Main Volume published, October
2005
ARDA 2: Magazine Volume published, Jan
1994
Order of Puck starts, April
Pan-Druidic conference, April
Scharding resigns Carleton, May
Hrobak ArchDruid Carleton, May
Graham co-ArchDruid Carleton, Nov.
Curtis co-ArchDruid Carleton, Nov.
1995
Big River Grove of SCSU, May
ARDA collection assembled, Sept
Carleton Grove becomes an official student organization Fall,
Figure 15 Goodhue Hall across Lyman Lakes,
Nestled in the Upper Arb, Summer 2003.
1996
Isaac retires as Archdruid of ADF
Order of Bambi starts, January
Order of Suzuki starts, January
St. Olaf Grove closes, May
Scharding to Akita Japan, June
ARDA published, August
Big River Grove closes, August
1997
Stone Circle reappears on Hill 3 Oaks
Religious House at Carleton
1998
Unofficial 8, 9, 10th Orders Devised
1998 Stone Circles re-appear at Carleton
1999
Figure 16 Jenny the Harpist, c. 1998.
Dispute over Third Order, June
549
Roll of Groves and Arch Druids
Only seven or eight have constitutions that are still recorded to the Archives, so it is difficult to give their precise foundational dates.
Likewise, most Groves rarely sent in a formal announcement of their dispersal, they just fade away. These are the only ones that I’ve heard
about and remembered to record. My dates are vague at best and come from indirect methods, like mailing lists, to determine which Groves
were still functioning. As for designations, that is even more tricky, since many were shifting labels rather frequently. P=protogrove,
A!=Alternative Grove with no Orders.
Name
Location
Date
Label
Archdruids/Leaders
Acorn
Acorn 2 P
Aelvenstar P
Twin Cities
New Market
Phily, PA
1978
3/2003
5/04
SDNA
RDNA/ODM
RDNA
see Twin Cities, Grant 1/78-11/78?
Ric Knight 03-Now
Aelvenstar 04 -Now
Alabama P
Alberta P
Southern AL
Calgary, Alberta
4/ 2002
10/03
RDNA
RDNA
Maddy 2002-2004
Jim McCrae 10/03-Now
Amazon
Amber Oak P
Amon Sul A!
Brazil
Toronto, Ont
Georgetown, KY
2002
8/03
6/2001
RDNA
RDNA
RDNA
Friesland 2002-2003
Amberoak 03-04.
Gandalf 2001-Now
Ancient Circle
Proto
Ann Arbor
Argyle, NY
1990s
MOCC
Inion an Daghda 90s-Now
AnnArbor MI
1973
RDNA
Ellen Shelton 73-74, Dick Shelton 74-77?
Angus Og
Akita
Arch
Bay Area
Akita, Japan
St.Louis MO
1993
1996
1976
NRDNA
ShintoDNA
HDNA
Until Late 90s.
Scharding 96-2000, Haneke & Kibou 2000-Now
Rhodes 74-78, Clark Sept 78-79?
Baccharis
Bamboo P
Orinda, CA
Dover, DE
1999
9/2002
NRDNA
RDNA
Press 99-Now
BrightMirage 2002-Now
Barn Owl P
Berkeley
Cadillac, MI
Berkeley CA
2003
1968
RDNA
RDNA
Celtrin 2003 –Now
Larson 1968-76
Berkeley
Berkeley
Berkeley
Berkeley CA
Berkeley CA
Berkeley CA
1976?
1977
1979
NRDNA
SDNA
NRDNA
Larson 1976
Bonewits & Carruth 77-79
Carruth & Abbott 79- Fall 81
Berkeley
Big Ash P
Berkeley CA
Garden City, MI
1981
2000
SDNA
RDNA
Bonewits Fall 81 to Early 82
Matt Summer 2000-2003
Big River
Birch
Carleton
St. Cloud, MN
New Hamp.
Northfield MN
1995
1986
1963
RDNA
NRDNA
RDNA
Scharding May 95 to May 96
Carruth mid 80s to Now
See Next Page for full list
Denver, CO
9/2001
RDNA
Alyx 2001-Now
Cat in
Corner
Cattle
the
Dallas, TX
2002
RDNA
Josh Badger 2002-Now
Central Ohio P
Chicago
Chicago
Caimbridge, OH
Chicago, IL
Chicago, IL
4/2004
1970
1976?
RDNA
RDNA
NRDNA?
Celtic Faerie 04- Now
McDavid 70-3, Bradley 73-76
Bradley 76- Sept 78
Chico
Circle
California
Parish, NY
2/81
1999
NRDNA
RDNA
League 2/81 to ?
Weber 99-01
Clann
na
Brocheta
Corn P
Creeks called
Rivers P
Cylch
Cerddwyr
Rhwng
Y
Budoedd
Travelling
1977
ODNA
Larson 77-79?
Iowa
Columbus, OH
moved to WV
Grants Pass, OR
12/2001
2000
RDNA
RDNA
Gayla 2001-2002
Ian 2000-Now
7/2001
OMS
Ellis Arseneau 1996-Now
550
Cylch Kitsap
Pennisula
Cylch Sequoia
Sepervirons
Cylch
Tylwyth P
D.C.
(Digitalis)
Dragon’s Eye
P
Dragon Fly,
Order of
Dragon Oak P
Bremington, WA
7/2001
OMS
Butterflye 2001-Now
Crescent City, CA
7/2001
OMS
Cernunnos 2001-Now
Westmoreland,
TN
Washington, DC
7/2002
OMS
Stephen 2002-Now
2000
RDNA
Scharding 2000-Now
Calgary, Alberta
2001
RDNA
Shaun McCann 2001-2002
Gillet, AR
2/2002
RDNA
Chis 2002-Now
Virginia Beach,
VA
Havre du Grace,
MD to Ind
Chico, CA
6/2001
RDNA
2001-2002
8/2001
RDNA
Dolanimus 2001-Now
2001
RDNA
Rhiannon Hawk 2001 to 5/03
Silicon Valley,
CA
France
Seattle, WA
1999
NRDA
MaDagda & Tegwedd 1999-Now
4/2004
1997
RDF
NRDNA
Cerene 4/04-8/04.
Cyndie Sallee 1997-1999, Priya Kendrick 1999-Now
Eurisko P
Evergreen
Hampton, VA
Olympia, WA
7/2002
1975
RDNA
changing
Faerie Spell
P
Flatulent
Waters P
Frozen Aspen
Galatia A!
Whittier, CA
7/2001
RDNA
Gwydion 2002-Now
Tom Schuler 75- 9/79?, c Shuler 11/78-2/81, Merril
2/81 to ?
Dusty 2001-Now
Niagara, NY
RDNA
2001-2002
Big Lake, AK
Izmik, Turkey
June,
2001
3/2004
4/2004
RDNA
RDT
Colleen Peterson 04-Now
Greumach MacCoinneach 04-Now
Greenwood
Golden Oak P
Seattle, WA
Duluth, MN
2/81
9/2001
R,N,S,Z?
RDNA
Cyndie (Schuler) Sallee 2/81 to 1997
Coisiche 2001-5/04
Golden Apple
P
Gray Oak P
Hazelnut
Rocky Mount,
NC
Marlborough, MA
Bay Area
2/2002
RDNA
Unknown 2002- 5/04
10/2002
1975
RDNA
changing
Binky 2002- 5/04
Moe & Abbot off and of to Mid 80s
Hazelnut
Hemlock
Splinter
Hidden Wood
P
Ice Floe
Lark P
Life Garden P
Live Oak
Live Oak (2)
Los Angeles
MaKaJaWan
Mojo Proto
Mother Berk.
Mulberry Proto
New York 1
New York 2
Nomadic Proto
Bay Area
Mexico, NY
1990
7/2002
NRDNA
RDNA
Abbott & Reitan 90 to Now
Irony Sade, 2002-Now
Blair, PA
2/2003
RDNA
Swordfighter 03-Now
1999
5/2003
4/2002
12/81
1983?
6/78
1964
12/2001
1976
11/2001
4/66
1976
2/2002
RDNA
RDNA
RDNA
NRDNA
NRDNA
SDNA?
RDNA
RDNA
SDNA
RDNA
RDNA
RDNA
RDNA
Dravidia P
Druid Heart
Spirit P
Duir
de
Danaan
Elder P
Emerald
Antarctica
Tampa, FL
Long Island, NY
Berkeley, CA
Orinda, CA
LA, CA
Wisconsin
Unknown
Berkeley CA
Tucson, AZ
NY City
Meadow, MA
Roseneath,
Ontario
Friesland 1999-2002 became Amazon Grove
[email protected] 03-Now
2002-Now
Carruth 12/81 to 83?
Press 83-85, Blunt 85, Bodfish 85-93
Sherbak 6/78 to 12/81?
Frangquist 1964, Helding/Hirsch? 65-66?
Juju 2001-Now
Bonewits 76
Ken Bennet 2001-2002
Fisher Apr 66-Sept 69?
Corey 76-77?
Unknown 2001-Now
551
Oaken Circle
Proto
Olympia
Ombanda
Poison Oak
Post
Oak
Protogrove
Princeton
PSG festival
Purdue
Rapid City
River Oaks
PROTO
Rochester
Rogue River P
Saint Louis
Proto
Saint Olaf
Shikoku Grove
Silver
Oak
Proto
Stanford a.k.a.
Southern
Shores
Southern
Shores
Stagg’s Trail P
Sunrise P
Stockton
Swamp
Protogrove
Tampa
Tampa
#3
Protogrove
Twin Cities
Tuatha
Tuatha
de
Danaan
Vermilion
Volcano
White Rabbit
Yns Avallach
P
Northern KY
2001
RDNA
Sherry 2001-Now
Olympia, WA
Ombanda, CA
Orinda, CA
Houston, TX
9/2001
1993?
2002
1984
RDNA
NRDNA
NRDNA
NRDNA
Daniel Hansen 2001-Now
93- Mid 90s.
Weinberger 2002-Now
Tom Cross 84-88
Princeton, NJ
Madiosn, WI
Purdue, IN
Rapid City, SD
Jacksonville, FL
1978
1993
1965?
1966
2000
RDNA
RDNA
RDNA
RDNA
RDNA
Morrison 78 to ?
Scharding 1993
Smiley 65?-70?
Nelson 4/66? –68?
Uncertain until 2002.
Rochester, NY
Medfore, OR
St. Lousi, MO
1/2002
5/04
5/2002
RDNA
RDNA
RDNA
Wolf 2002 to Now
Aeigeann 5/04 to Now
Unknown 2002-Now
Northfield, MN
Tokushima,
Japan
Wilkesboro, NC
1987
1997
RDNA
RDNA
Adams 87?-94?
Ikari Segawa 1997-Now
4/ 2002
RDNA
Unknown 2001-2002
Palo Alto, CA
Palo Alto, CA
7/ 1970
1976?
RDNA
NRDNA
Savitzky or Uggla 70 to 76
Uggla 76 to 11/78?
Palo Alto, CA
1979?
SDNA?
Sherbak 79? to 81?
Alta, CA
Green Valley,
CA
Stockton, CA
Naples, FL
1997
2/2004
RDNA
RDNA
Pendragon 97-2001
Orianna 04-Now
1972?
1991
RDNA
RDNA
Bonewits 72? to 74?
Finn Goodwyrd 91-Now
Tampa, FL
Tampa, FL
1993
2000
RDNA
RDNA
Kyle Clark 1993 to ?
Jantzen 2000 to 2003
Twin Cities
San Diego, CA
Bay Area
1974
1976?
1993
N or SDNA
NRDNA?
NRDNA
Bonewits 74-76, Auvinen 76-78 See acorn
O'Neil 76? to 79?
Sommers 93 to late 90s
Vermilion SD
Tonga, South
Pacific
3/64?
6/1999
RDNA
RDNA
Nelson 3/64 to 11/65?
Irony Sade 1999-2002
Monona, WI
Atlanta, GA
11/2001
8/2003
RDNA
RDNA
Luomala 2001-Now
John Ness 03-Now
Figure 17 Hill of Three Oaks, Lughnasadh 1993.
552
Carleton ArchDruids
Archdruidcy
David Fisher
Norman Nelson
David Frangquist
Gary Zempel
Thomas Carlisle
Marta Peck
Steven Savitzky
Richard Shelton
Glenn McDavid
Renata Seidel
Steven Corey
Diana Erbe
Donald Morrison
Susan Olin
Katya Luomala
Heidi Schultz
(First Interregnum period)
Robert Nieman
Thomas Lane
Megan Ross
(Second Interregnum with
various leaders such as):
Alice Cascorbi
Heiko Koester
Jan Schlamp
Carron Perry
Tino Thompson
Brandon Schields
Joanne Mandt
Heather Gruenberg
John Nauert
(Return of Archdruids)
Andrea Davis
Michael Scharding
Rebecca Hrobak
Anne Graham
Michelle Curtis
Irony Sade
David Coil (honorary)
Michelle Hajder
Amanda Bradley
Chrissie Phelps (2nd)
Spring 63 to Spring 64
Spring 64 to Fall 64
Fall 64 to Spring 66
Spring 73 to Summer 74
Summer 74 to Spring 76
Spring 80 to ?
Chloe Flynn (2nd)
MerriBeth Weber
Ehren Vaughn
Chris Middleton (2nd)
Steve Crimmins
Corwin Troost
William Reckner
Ian Hill
Fall 04? to Spring 07?
Spring 84 to Summer 85
mid 80s
mid 80s
mid 80s
late 80s
late 80s
late 80s
late 80s
early 90s
early 90s
Spring 90? to Spring 93
Spring 96-Spring 99
Fall 97? to Spring 00
553
Carleton Missionaries
Norman Nelson
David Frangquist
David Fisher
Richard Smiley
Robert Larson
Steven Savitzky
David Uggla
Glen McDavid
Michael Bradley (hon.)
Ellen Conway Shelton
Richard Shelton
Steven Corey
Donald Morrison
Sam Adams (hon.)
Kyle Clark (hon.)
Michael Scharding
Irony Sade
Merri Weber
Ian Friesland (hon.)
CARLETON
COLLEGE
(Founding Grove)
1963-Present
Vermillion, SD 64-65
Ma Ka Ja Wan, MI 64
Rapid City, SD 65-66
Purdue, IN 65-71
New York #1 66-69
Greenwood, WA 81-99
Emerald, WA 99-Now
Stockton, CA 72-74
Twin Cities, MN 74-78
Evergreen, WA 75-81
Tuatha De Danaan 93-96?
Ombanda, CA 93- 96?
Angus Og, CA 93-96?
Duir De Danaan 99-Now
Hazelnut, CA 75-Now
Arch, MO 76-79?
Tuatha, CA 76-79?
Clann Na Brocheta 76-79?
Acorn, MN 78-81
Berkeley, CA 68-81
Chicago, IL 70-78
Stanford, CA 70-78?
Ann Arbor, MI 73-77?
New York #2 76-78?
Southern Shores, CA 76-81?
Princeton, NJ 78-80?
St. Olaf, MN 87-93?
PSG, WI 93
Tampa, FL 93-98
Big River, MN 95-98
Post Oak Protogrove 84-88
Birch 85-Now
Silver Oak Protogrove 89-?
Baccharis 99-Now
Poison Oak 02-Now
Sunrise P , 04-Now
Live Oak 81-93,99-Now
Los Angeles, CA 81-85?
Chico, CA 81-87?
•
•
Ar nDraiocht Fein (ADF)
1983-NOW (Many Groves)
Reformed Druidic Wicca?
(RDW) Mid 1980s-Now
Uxellos-Druidactios 88-Mid 90s
Grew to about 4 or 6 groves
Akita,Japan96-Now
Circle, NY 98
Tonga 99-02
Ice Floe 99-01 (Amazon 01-02)
White Rabbit, WI 01-Now
Spontaneous Protogroves
Dragon’s Eye Proto, Canada 01-02
Faerie Spell Proto, CA 01-Now
Flatulent Waters Proto, NY 01-02
Golden Oak Proto, MN 01-Now
Dragon Oak Proto, VA 01-02
Mojo Proto 01-Now
Mulberry Proto, AZ 01-02
Oaken Circle Proto, KY 01-Now
Alabama Proto, AL 02-04
Bamboo, DE 02-Now
Dragon Fly Order, Canada 02-04
Golden Apple Proto, NC 02-04
Grey Oak Proto, MA 02-04
Nomadic Proto, Canada 02-04
St. Louis Proto, MO 02-04
Life Garden Proto, NY 02-Now
Silver Oak Proto #2, NC 02-04
Barn Owl Proto, MI 03-04
Eurisko Proto, 02 – Now
Hidden Wood P 03-04
Lark P, 03 –Now
Amber Oak P, 03-04
Rogue River P, 04-Now
Henge of Keltria 88-Now (5 Groves)
Divine Circle Sacred Grove 91-Now
Primitive Celtic Church 92-96
Order of the White Oak 99-Now
Hemlock Splinter, NY 02-Now
RDW became the
Missionary Order of the
Celtic Cross (MOCC) in
1990s based in CA.
Tuskogee Grove 83-Now
Seattle Grove 94-Now
Ancient Circle 90s-Now
Possibly more….
Shikoku, Japan 97-Now
Monument, D.C. 00-Now
Swamp, FL (91) -Now
Big Ash P, MI 00-Now
River Oaks P, FL 00-02
Tampa #3 P, FL 00-03
Creeks Called Rivers P, OH 00-Now
Cat in the Corner, CO 01-Now
Corn P, IA 01-04
Olympia, WA 01-Now
Dravidia P, MD 01-Now
Cattle P, TX 02-Now
Rochester, NY 02-Now
Frozen Aspen, Alaska 04-Now
Acorn 2 P, 03- Now
Order of Mithril Star, RDNA
Cylcch Cerddwyr Rhwng Y Budoedd, OR 96-Now
Many in the 90s….
Cylch Kitsap Pennisula, WA 01-Now
Cylch Sequoia Sepervirons, CA 01-Now
Cylch Tylwyth Proto, TN 02-Now
Elder P, 04-04
Aelvenstar P, 04-Now
Galatia P, 04-Now
A Family Tree of Modern Druidism
Naturally most dates are approximate, and many offshoot organizations may not be recognized by
their apparent parent organization as truly descended from them. I would love to receive corrections
and additions for the next issue. There are perhaps a dozen other offshoots of ADF, plus Celtic
Wiccan groups and other organization that may 554
have borrowed RDNA/ADF/Keltrian materials over
the years, and when significant, we’ll add them to the family tree.
555
3. Archdruid had to move
Statistical Commentary
on the Reform
Largest Known Grove
Greenwood Grove (60+ regular)
Smallest Known Grove
Rough Estimates
Saint Olaf (1 or 2 regular)
Here are a couple armchair estimates of the size of Reformed
Druid statistics. Do no quote them as they are unverifiable and
unscientific. They are based on general discussions, intuitions,
and wild guessing. Note that all Third Order Druids are 1st and
2nd Order also, and all 2nd Order Druids are 1st Order Druids
also. First numbers are for 2003, and numbers in parentheses are
1996 figures
1976 Grove Pop. Estimates
43% (33%)
Doubling or tripling on High Days
Ann Arbor 5-10
Arch 10-12
Berkeley 5-10
Carleton 5-10
Mother 3-5
New York Two 3-5
Southern Shores 3-5
Twin Cities 5-15
Solitary Thirds: 30+
Population of First Orders
1995 Grove Pop. Estimate
1100+ (1200+)
Doubling on Highdays
Bay Area Total 5-10
Big River 5-10
Birch 3-5
Carleton/Olaf 5-10
Greenwood 30-60
Tampa 3-5?
Estimate of Ritual Attendees
3600 (3000+)
% from Carleton
% of 1st from Carleton
60% (70%)
Population of Second Orders
190+ (170+)
% of 2nds from Carleton
43% (40%)
2004 Grove Pop. Estimate
Population of Third Orders
Carleton 20 (120 mailing list)
Emerald Grove 80
Swamp P 7
Duir De Danu 7
OMS main 18
Rogue River P 8
St. Louis P 6
Baccharis 5
Birch 4
Digitalis (DC) 5
Akita 5
Rochester 4
Hazelnut 4
Acorn P 4
Lark P 4
Poison Oak 3
Amon Sul 3
Creeks called Rivers P 3
Hemlock Splinters 3
Bamboo P 3
Frozen Aspen 3
Shikoku 3
Aelvenstar P 3
Sunrise P 1-3
Yns Avallach P 1-3
Alberta P 3
Dravidia P 3
Life Garden P 3
White Rabbit 3
Eurisko P 3
Cattle P 1-3
Cat in the Corner 1-3
Olympia Grove 1-3
Protogroves total: 124
110+ (80+)
% of 3rds from Carleton
70 % (Less than 70%)
Ratio Male/Female of 3rd till 1971
15:1 (15:1)
Ration M/F of new 3rds since 1971
3:5 (2:3)
Ratio Male/Female of 3rds till Now
1:1 (3:2)
Ratio of M/F Archdruids till 1971
15:1 (15:1)
Ratio of M/F new ADs since 1971
1:1 (1:2)
Ratio of M/F Archdruids till Now
4:5 (1:1)
Population of Higher Orders
28+
Estimate of Total Past Groves
60 (45)
Estimate of Past Protogroves
60 (10)
Reasons for Grove Collapse
1. Ennui & In fighting
2. Finances
556
Oldest Grove
Avg. Grove Activity by a Druid
Carleton
One to Three Years
Longest Running Grove
"Prolific" Ordainers of Priests
Greenwood
Mike Scharding 28+
Isaac Bonewits 14+
Frangquists 10+
Sheltons 6+
Larson 6+
Fisher 5+
Most Groves at One Time
general increase in groves reaching:
Twelve (Sept 1978)
increase since 1987 reaching:
Six to Eight (May 1993)
Seventeen (Aug 2004)
"Prolific" Authors in Pages
Six
Michael Scharding
Isaac Bonewits
Emmon Bodfish
Stacey Weinberger
Irony Sade
Frangquist
Stephen Crimmins
Shelton
Years of Cyclical Peaks in Dispersal
Cultural Centers of the Reform
Fewest Groves at One Time
One (May 1963 to Summer 64)
Three (1967)
Three or Four (1983-1987)
Average Number of Groves
1963-6
1973-78
1990-95
2001-03
(in time Order)
Carleton / Ann Arbor 1963-1978
Berkeley / Twin Cities 1968 to 84?
Twin City / Arch 1974-8 (SDNA & HDNA)
Greenwood 1976 to Present
Carleton / Big River 1985 to present
Bay Area 1990 to Present
Years of Cyclical Troughs in Dispersal
1967
1979-82
1998
Most Populous Druid Areas
1. Bay Area
2. Carleton & Great Lakes
3. North West
4. North East
5. Japan
Prediction of next Peak
2010 (2010)
Prediction of next Low
2007 (1999)
Least Populous Druid Areas
Number of Labels in Reform
1. South West
2. South East
3. South
4. Rocky Mountains
6 to 8 in Sept. 1978
RDNA, New RDNA, Norse DNA (Tuatha), Zen DNA
(Evergreen), Hasidic DNA (Arch), Schismatic DNA (Mother),
Orthodox DNA (Clann na Brocheta), Humanistic DNA
(Chicago)
Most Written Rituals
Samhain
Beltane
Longest ArchDruidcy
(??Abbot & Hazelnut Grove??)
Cyndie Sallee 2/81 to present
Carruth mid 80s? to present
Larson 68-76
(Adams 87?-94?)
Most Read Druid publications
Druid Chronicles (Reformed)
ARDA
Druid Chronicles (Evolved)
Black Book
Green Book
Shortest Known ArchDruidcy
Bonewits (Berkeley) 2 months? (1981)
Frangquist (MKJW) 4 months? (1964)
Nelson (Carleton) 5 months? (1964)
Probably the Most Notable Druids
(in chronological order)
Fisher & Cherniack
Frangquist & Nelson
Savitzky, Shelton & McDavid
Larson & Bonewits
Carruth, Abbott, & Bodfish
Cascorbi & Koester
Scharding, Weinberger
Sade, Weber & Crimmins
Avg. Archdruidcy in Reform
Three or Four years
Longest ArchDruidcy at Carleton
Offic: MerriBeth Weber Fall 98- May 03?
Unoffic: Andrea Davis Sep 89? to May 93
Avg. Archdruidcy at Carleton
One (maybe Two years)
557
Credits, Founders, and
Known Innovators
Vermilion Grove 2
A Service at Winter Solstice 3
A Chant for Winter Solstice 3
Rapid City Grove
Helped to edit DC(E)
Epistle of Norman 2
Some Last Thoughts 2
RDNAtalk moderator
2nd & 3rd Epistle of Norman 2
A number after the item indicates in which
Part of ARDA2 it can be located. Green
Books come in ten volumes, so “6.5” means
Part 6 Volume 5. If I missed your name or
contribution, please do contact me.
David Frangquist *Founder -C
C= Carleton Alumni, B=Berkeley,
A Spring Thaw? 2
L=Live Oak, O=Other
First Third ordained
David Fisher *Founder -C
One of few Thirds ordained in Winter
Order of (altar) Consecration 3
Names of the Higher Orders 3, 4
Altars
Sixth Order Patriarch 3
Clothes of office
Druid Chronicles (Reformed) 1
Order of Worship 3
Ma-Ka-Ja-Wan Grove 2
First officiating priest
Epistle of David the Chronicler 2
"Dalon ap Landu"
Druid Sigil
A Meditation for Midwinter? 3
The Ribbons of office
Incantation for Midsummer #2 3
The Waters of Life
Origins of the Carleton Calendar 4
ArchDruid office
The Green Book (volume one) 6
Preceptor office
Outline of the Foundation of Fundamentals 2
Server office
Reply of David 2
Constitution 4
Pushed the Priestess Issue 10
Basic Tenets 1
Felicitous Communications 2
First Beltane 3
Epistle of Midsummer 2
"The Druid Curse"
Boosted the Druids in 60s
First Samhain Service 3
Samhain #1 3
Restarted the Druids in 80s
Samhain Chant 3
The Waters of Sleep
Higher Order Letter 3 (historiography)
Summer & Winter halves
Standard Forms 4
Second Order 3
Song of the Earth 4
Oimelc #1 3
Gary Zempel -C
Third Order 3
Seventh Order Patriarch 3
Existence of the Higher Orders 3
Oimelc #2 3
Fourth Order Patriarch 3
A chant for Midsummer?? 3
Dick Smiley -C
Reply of Other David 2
Purdue Grove
Fisher’s Farewell 2
Hill of 3 Oaks Haiku (Zero)
Apology for Simplicity 2
The Smiley Draft Affair 2
Epistle to Encyclopedist 2
Began the Black Book 3
Marta Peck -C
Began the Blue Book 3
First Female Carleton ArchDruid
Book of Faith 2
First 3rd Order ordained by phone
Established the Council 4
New York Grove
Jan Johnson -C
First attempt at a Schism 1
First writer of an epistle
Howard Cherniack *Founder
Constitution 4
Basic Tenets 1
First Preceptor
Norman Nelson *Founder -C
Constitution 4
Basic Tenets 1
First Server
First post-Fisher Archdruid
Fifth Order Patriarch 3
First Missionary 2
Robert Larson –C-B
Second Epistle of Robert 2
Orthodox Druids of North America
Clann Na Brocheta Grove
Celtic Time Reckoning 4
Edited the ARDA collection
Intro to ARDA (Zero)
Third Epistle of Robert 2
Last Epistle of Robert 2
Steve Savitzky -C
Revived 60s Druids
Order of Investiture 3
Letter to My Brothers 2
Stanford Grove
Southern Shores Grove
Sample Druid Funeral 3
Richard Shelton -C
Exorcism in Time of War 3
Order of Worship in Greek 3
Smiley Affair letters 2
Oimelc #3? 3
Lughnasadh alternative service? 3
Relocated the Blue Book
The Codex of Form 2
Polite Refusal 2
Report of Richard 2
Words of Green 2
Lesson for a New Archdruid 2
Epistle of Richard 2
Post Carleton Perplexions 2
Helped to edit DC(E)
Beltane Alternative Service 3
Carleton Apocrypha 2
Standardized Carleton Calender 4
Repub. Greenbook 6
Boosted Druids in 70s
Patriarch of Danu
Ordination of 10th Order Druids
Thomas McCausland -C
Discourse of Thomas the Fool 2
Wisdom of Thomas the Fool 2
Ellen Shelton -C
Ann Arbor Grove 4
Epistle of Ellen 2
Second Epistle of Ellen 2
First Celtic enthusiast at Carleton
Isaac Bonewits -C
Berkeley Grove 4
Leabhar Toirbhealbhaigh 2
"Real Magic"
Started 1971 Priestess Vote in 1969
First Ordained 3rd in Berkeley
8 standard NRDNA festivals in DC(E) & Stockton/Lodi Grove
ARDA 3
First Epistle of Isaac 2
First Epistle of Robert 2
Protogrove Concept 2
Order of Worship in Irish 3
Twin Cities Grove
Second Order in Irish 3
Arch Grove
Third Order in Irish 3
Initiated Isaac Affair 2
A King's Wedding 3
Second Epistle of Isaac 2
Druid Chronicles (Evolved) 2
Third Epistle of Isaac 2
Provisional Council A-Ds 2
Fourth Epistle of Isaac 2
Pronunciation of Irish Gaelic Terms 6.10
Fifth Epistle of Isaac 2
A Guide to Celtic Deities 6.10
The Beginning of ADF 2
First Epistle of Robert 2
Mother Grove in Berkeley
558
Schismatic Druidism 2, 4
SDNA & HDNA constitutions 4
Hasidic Druidism 5
Order of Merddyn Patriarch 3
Standardized Spelling
Druid Chronicles (Evolved)
Book of Changes 2
Suggestions for a Druid Funeral 3
Old Fashioned Wedding 3
Wedding Contract 3
The Druid Seasons of the Year 4
The Holidays of the SDNA 4
Different Strokes 7
Book of Bards 6.6
The Other Druids 6.10
Neopagan Druidism 6.10
A Bibliography of Druidism 6.10
Authentic Thaumaturgy (book)
Many, Many Liturgies 3
ADF Liturgy Outline 3
Money & Priesthood 6.10
Step by Step Guide to ADF 3
ADF Midsummer 1987 3
A Wedding Contract 3
Druid Chronicler magazine 11
Pentalpha magazine 11
ADF founder 4
6th Epistle of Isaac 2
Glenn McDavid -C
Indexed the Chronicles 1
Chicago Grove Constitution 4
Gerre Goodman -C
Stephen Abbot -B
Tom Cross -O
Live Oak Grove 1981
Celtic Goddesses of Moon 6.10
Druid Cross Tarot 3
Hazelnut Grove 1975 Dead Bay Scrolls 1993 9
Memorial for Robert Larson 3
Druidism and Truth 2
A Rebuttal to Albion 2
Spring Equinox Salvo 2
Druidaxta 2
Farewell of Tom Cross 2
Sacred Cauldron (book)
Vehicle Chant, poem. 6.6
Hymn to the 3 Brigits, poem
Gaulish Language 6.10
The God List 6.10
Gaulish Gods 6.10
Decline of Druidism 6.10
Sally Eaton -B
Epistle of Sally 2
Anodea Judith -B
Let the Spirit Come to You, poem 3
Goddesses, Goddesses, song. 3
Let it All Happen, Song 3
Cyndi Salee -B
Evergreen Grove
Greenwood Grove
First major use of Native American
Druid Choirs
Joan Carruth –B -L
Epistle to the Myopians 2
Coalition Council of DAL 4
Order of Diancecht Matriarch 3
Mini-Chronicles
Live Oak
Birch Grove
New Matriarch of Grannos
Katya Luomala -C
Gobbledegook and Red Tape 2
A Cup Filled to the Brim 2
Order of Lugh Matriarch 3
1978 Lughnasadh 3
One of Last Carleton Druid in 70s
Renata Seidel -C
Emmon Bodfish -L
Epistle of Renny 2
Dale Fierbe -C
Salutations 2
Julia Vinograd -C
Several Poems 6.6
Cwerthin -O
HDNA sage 5
Book of Bards 6.6
Shirine Morton -B
Musings of an Ancient Religion 2
Bristlecone Pines 6.9
David Geller -B
Order of Oberon Patriarch 3
Many songs 6.6
Swirling Galaxy liturgy idea. 3
Mike Bradley -C
Humanistic DNA of Chicago Grove 4
Hal Moe -B
Nordic Fire Rituals 3
Editor, Druid Missal-Any 1982-1991, 11
Writer of several Missalany articles 11
Orinda Grove AD & Live Oak Preceptor
Live Oak Grove Tender
Open Letters to the Grove 2
Further Funeral Suggestions 3
The Staff 3
Four Salutations of the Day 3
Creating a Wizard’s Lite 3
Back to the Shadows 3
Candle Staring 3
Why Another Article on Scrying 3
Collection of Poems 6.6
Mistletoe 6.9
Hazel and Salmon 6.9
Seasonal Essays 6.7
Larry Press -L
Live Oak Grove AD
On Divination 3
Calculating Cross Quarter Days 4
Lair of Cthulu 6.6
Susan Press -L
Poems of the Season 6.6
559
Willowoak -L
Order of the Earth-Mother 3
Live Oak coup member 2
Albion -O
Letter to the Editor 2
A Rebuttal to Cross 2
Albion’s Response 2
Albion’s Thoughts 2
A Druid Staff 3
Experiment in Iron Age Living 11
Les Craig –B -L
Matriarch of Oberon 3
Balanced Epistle 2
The Gift of Horses 2
Epistle on Gruntwork 2
Balance & Synthesis 2
Author of “Heathen on Heath” 6.7
Alice Cascorbi
Revived Druids in 80s
Revived 1st Order
Revived 2nd Order
Revived Order of Worship
First Neopagan at Carleton
Interview 10
Jan Schlamp/ Heiko Koester -C
Samhain #3 3
First Fall Equinox rite at Carleton 3
Sweatlodges
Speaking of Beliefs 2, 3
Sam Adams -C
Saint Olaf Grove
First RDNA to enter Henge Keltria
Friend of the RDNA 6.6
Oimelc Song 6.6
Oimelc Silly Song 6.6
Epistle of Sam 2
Andrea Davis -C
Wedding Ceremony 3
Michael Scharding -C
Refound the Black Book
Refound the Green Book
Revived Third Order
Revived Higher Orders
Invented Whang (Whisky/Tang)
Revived Order of Worship
Book of Poetry (Volume one) 6.6
Book of Poetry (Volume two) 6.6
Book of Poetry (Volume three) 6.6
Refound the Carleton Apocrypha 2
Green Book (Volume two) 6.2
Green Book (Volume three) 6.3
Book of the African Jedi Knight 6.5
Friends of the Earth Mother organization
Book of Poetry (Volume three) 6.6
1992 Midsummer 3
1994 Candlemass 3
Temporary Regent of Order of Grannos
Many Oral Histories of RDNA 10
A General History of Reformed Druidism 8
Refound the Blue Book
Book of Ultimate Answers 6.5
Book of Ancient Sources 6.10
International Druid Archives
Big River Grove of St. Cloud 4
Order of Suzuki (Founder) 3
Order of Bambi (Patriarch) 3
Part Zero
Various Introductions
New Orders of Puck 3
New Order of Phoenix 3
New Order of Suzuki 3
New Order of Bambi 3
New Order of Hermes & Basho 3
New Order of Brigit 3
Roll of Groves and ArchDruids 4
Statistical Commentary on Reform 4
Credits, Founders, and Known Innovators 4
Terminology of the Reform Druids 4
Standard Liturgical Abbreviations
Adjusting Between Carleton and Berkeley
Dating Methods 4
What is Reformed Druidism? 1995 4
Timeline of Reformed Druidism 4
Fire Building Fun 3
Mike’s Farewell 2
Book of Lacunae 2
Akita Grove
1997 Beltane 3
The Sigil Letters 2
Epistle of Rising Sun 2
Freedom Within/Freedom Without 2
Parenthetical Epistle 2
Mini-Essay on RDNA 6.10
Part Eight of ARDA 8
Dead Lake Scrolls 9
Dead River Scrolls 9
D.C. Grove
2001 Fall Equinox 3
2002 Fall Equinox 3
Sigil Construction 101 3
Salmon of Knowledge 6.9
Druidical Diet Dilemma 6.9
Romanization of Japanese Service 3
The Most Famous Reformed Druids 6.10
Where are My Druid Ancestors? 6.10
Where are Ideas for Druids From? 6.10
Green Books Five 6.5
Green Book Six 6.6
Green Book Seven 6.7
Green Book Nine 6.9
Green Book Ten 6.10
Green Book Eleven 6.11
2002 Order of Acorn (Zero Order) 3
Missionary Im-Position 2
Mike’s Mini-Missive 2
The Arch Epistle 2
Divination Techniques 3
Ordination of 8th Order Druids 3
Patriarch of Taranis
Higher Order Letters 3
Unofficial Danu Sermon 3
New Order of Pack-Rat 3
Daniel Hansen -O
American Druidism (book)
Fantasy Druids 6.10
Druidesses: An Overview 6.10
Nozomi Kibou -O
Eight Order 3
Ninth Order 3
Tenth Order 3
All’s Well That’s Dug Well 11
Fertility Cycle of Druid Year 6.7
Patrick Haneke -O
Memorial for Beth Harlow 3
Baby Blessing 3
Great Cailleach Search 3
Quick Order Liturgy 3
Daily Druid Devotional 3
Sirona Shower Shugyo 3
Hot Tub Healing 3
Winter Solstice Drama 3
Bardic Contest 2001-2002 6.6
Paul Schmidt -C
The Book of Paul (DLS) 9
Robert Harrison –C?
Sigil Letters 2, 9
Being a Druid 2
Amanda Bradley -C
Epistle of Amanda 2, 9
Irony Sade -C
New Third Order
Bread Loaf Weddings 4
Sociology of the RDNA 6.10
What Are Druids? 2
Collection of Poems 6.6, 9
The History of the Legitimacy 6.10, 9
Book of Exile 2, 6.6
The Stone Circle of Carleton
Ein Tanz 6.6, 9
The Winter King 6.6, 9
The Wild Hunt 6.6, 9
Order of the Volcano 3
Tonga Grove
Soul of Juliana Spring 6.6, 9
Hemlock Splinter Grove
Ordination of 9th Order Druids 3
Patriarch of Llyr
Alex Strongbow -C
Optional Activities Vol. Simplicity 3
Optional Oimelc Activities 3
Things to do for Spring Equinox 3
10 Things to do for Beltane 3
Summer Solstice Activities 3
Some Possible Lughnasadh Things 3
Some Activities for Fall Equinox 3
Mortus -O
Uncommon Samhain Activities 3
Samhain & Sacrifice 6.7
Rhiannon Hawk -O
Creating a Druid Nemeton 2, 6.9
Tree Meditation 2, 6.9
Druid Ritual Differences 6.10
Song Collections 6.6
Cymru World Tree 6.10
Becky Hrobak, Anne Graham
and Michelle Curtis -C
Sam Peeples -O
First all-female hierarchy at Carleton
First Triple-ArchDruidcy at Carleton
New Carleton Constitution
Official Organizational Status & Funding
Druid Tea Parties
Longest Carleton Archdruidcy (Hrobak)
Mini-Epistle of Michelle 9
Michelle Hajder -C
Life is a Birch 6.9
The Hazel Tree 6.9
Ivy and Vine 6.9
The Ash Tree 6.9
The Willow 6.9
The Oak Tree 6.9
The Apple Tree 6.9
The Canny Conifers 6.9
Michelle’s Meditation 9
Ellis Arseneau -O
Chris Middleton -C
OMS Founder 6.8
OMS constitution 4
Druidcraft 101 6.8
Unearthing Dalon 11
Green Book Eight 6.8
The Redwood 6.9
Suggested Activities OMS 3
New Order of the Evening Mystic 3
560
Tegwedd -B
Ballad of Death of Dalon Ap Landu 6.6
Celtic Goddesses Song 6.6
Bardic Contest 2001-2 Winner 6.6
RDNAtalk moderator
Grey Malkin Newsletter Publisher
Standing Stones Newsletter 11
Ian Friesland -C
The Sigil Letters 2, 9
Antarctica Grove
The Alphabet Epistle 3
Randall ? –C?
Online Druid Services 3
Ikari Segawa -O
Japanese Order of Worship 3
Stacey Weinberger -L
1999 Order of Worship 3
1999 Samhain 3
Old Druid Missal-Any 11
Druid Missal-Any 2000-? 11
Winter Tree Care & Planting 6.9
Planting Your Own Grove 6.9
Another Protogrove Service 3
Leave No Trace 6.9
NRDNA cCnference Moderator
RDNAtalk Moderator
Bright Mirage -O
Bamboo Grove
Bardic Contest 2002-3 Winner 6.6
Ric Knight -O
Epistle of Ric of the North 2
order of druids minor 3
odm Constitution 4
Stephen Crimmins -C
Epistle of Stephen 2
Higher Order Discussion 3 (Historiography)
Updated the Archives
Mike Scharding & the History of RDNA 7
Assisted illustrating ARDA 2
Pre-Emptive Ordination of 10th Order 3
New Order of Hephaestus 3
Acorn Planting 3
Edited the re-issue of DC(E)
David Fisher the Founder? 7
Suggested 11th, 12th & 13th Orders
Celtic Oak -O
French Order of Worship 3
Your Name Here
Many amazing discoveries & observations.
MerriBeth Weber -C
Collection of Poems 6.6
Interview 10
Mairi Ceolmhor -O
Why We are Called Reformed? 2, 6.10
Christmas Plants & Yule Log 6.9
Corwin Troost -C
Epistle of Corwin 2
Calling the Winds 3
Gandalf -O
Epistle of Adaptation 2
Alyx Griffen -O
The Epistle of Alyx 2
Cat in the Corner Grove
Eric Powers -O
Bardic 2002-2003 Contest 6.6
Breakfast of Champions 6.9
Celtic Dietary Problems 6.9
Irish Spring & Irish Cleanliness 6.9
Epistle of Eric 2
Various Winter Activities 3
561
symbolizing the flashing and domineering power of the Celtic
god Taranis. This symbol was taken up by the Roman emperor
Constantinus following a vision in the Grand's sanctuary
(France), when he saw "Apollo" with the goddess "Victory",
showing him three groups of three labari surrounded with crown
laurels can be seen on a tombstone in the Lyon's Museum
(France). Constantinus used this sign as his standard to lead his
Gaulish armies to victory against Maxentius. After this victory,
the Celtic Pagan symbol was co-opted by the Christians and
became the Constantinian "chrisme" or the Chi-Rho monogram
for Christ."
Daniel Hansen in his article in Circle Magazine, mentions
other Druidic magic symbols, such as the Sun Wheel (Rota
Taranous) and the Celtic Cross, which are found throughout the
Celtic countries. He also mentions that the circle represents
mystery or eternity and the cube signifies truth. The Swastika
(fulfot) and the Triskelion (Trifot) are symbols found throughout
western Europe and Celtic countries. When spinning counterclockwise many consider them destructive and warlike, but they
are creative when spinning clockwise. He also claims that the
Caduceus, used today in the medical profession, was associated
with the Druids. The "Ovum Anguinum" or Adder Stone is a
well known Druidic amulet, supposedly formed by twisting
snakes. It is claimed to float upstream and can be used to win
lawsuits.
SECTION SEVEN:
RDNA GLOSSARIES
Traditions, Miscellaneous
Customs and Liturgical Notes
The Druid Sigil
The circle with the two vertical lines passing through is
the major symbol used by all of the branches of the Reform. In
later years, the circle has sometimes been drawn as a wreath
with two staves in front of it. It has also been adopted by such
second and third generation spin-off Druid organizations from
the Reform as Ar nDriaocht Fein (ADF), The Henge of Keltria
and the Primitive Celtic Church, and Order of Mithril Star.
This symbol was once thought to be an ancient Celtic
symbol for the Earth-Mother. In the Reform at least, the Druid
Sigil is used in blessings, and in signing of names by members
of the Third Order. It is often mistakenly asserted that the
Founders took it from an illustration (plate 2) in The Druids by
Stuart Piggott, showing the floor plan of a Roman-Celtic temple
of Nodens. However, this book was published after 1966, and
the Druids were using the sigil since 1963, so it seems unlikely
as a source. Larson still believes that the illustration may have
been published somewhere else earlier.
As a symbol, no one knows exactly what it means or
where it came from (David Fisher has refused interviews since
the 70s), but there are MANY interpretations.
Kinds of Liturgy
There are several types of liturgies performed in the
different Reformed Druid movements. Most common are the
Orders of Common Worship for the Winter and Summer halves
of the year (one each). These are the two types used for regular
weekly services, which were common during the early years of
the Reform. Now that these weekly services are rare to
nonexistent, their use is now often as generic rituals for use on
non-festival occasions. Their format is not fixed in finality and
adjustments or entirely new creations are highly encouraged and
recommended in the spirit of the Reform.
Then there are the Special Orders of Worship for the High
Days, one or more versions for each of the Four Major and Four
Minor Days. These are entirely optional and vary from Grove to
Grove. For more on the 8 festivals, see the Calendar Section
further below. Most are vaguely based upon the Orders of
Common Worship, with special additions to emphasize the
unique elements of each festival.
There are also Ordination Ceremonies for the First,
Second, Third and Higher Orders, sometimes called
"Consecrations" and sometimes called "Sealings" to those
Orders.
There have been occasional liturgies written for weddings,
funerals, child namings, puberty rites, and the like, but these are
usually written by an individual Grove or Druid for the
occasion.
Druid Symbols Used by
Other Druid Groups
Although not used by the RDNA, there are many other
symbols used by other Druid organizations. One such symbol is
the three rays of Awen: /l\ . One possible explanation is that it
represents the three drops of wisdom that fell from the Cauldron
of Knowledge; the ones that landed on Taliesin's tongue and
made him a super-bard. Another explanation is that they
represent the angles of the three different rays of light as they
come through a hole in a stone at megalithic sites on the winter
solstice, equinoxes and summer solstice. This symbol can be
found used by the Henge of Keltria (within a Druid Sigil), the
New Forest Center, Order of Bards Ovates and Druids, L'ecole
Druidique des Gaules, L'eglise Druidique des Gaules and the
Welsh Bards of the Gorsedd.
Other generic symbols used by Druids are the oak leaf, the
oak tree (or any tree), the acorn and the golden sickle. ADF uses
a trunk of an oak tree that has been chopped down, yet with a
sampling growing from the center of the supposedly dead trunk;
and also with it's roots wrapped into a Celtic knot. This badge
was designed by Jim Odberts, with inspiration from the Clan
MacEwen badge. The interlacing of the roots indicate the PanIndo-European "roots" of Druidism.
"The French Druids of the Druidic Church of Gaul
(L'eglise Druidique des Gaulois) use a circle transcribing a large
"X" inside. Pierre de la Crau writes in "Druids Progress #5";
The symbol that we use is the labarum (a Latin word from
the Celtic labaron; Welsh llafar, "ringing, eloquent," Irish labar,
"eloquent"). The source of the labarum is the Gaulish sign (X)
Spelling Conventions
It has become standard to capitalize many of the following
words. There is also a great deal of variety in spelling choices.
In DC(E) Isaac offered standardizations for spelling, these were:
Archdruid, ArchDruidess, Archdruid/ess, Druid, Druidess,
Preceptor, Neopagan, Paleopagan, Grove, Hasidic, Schismatic,
Earth-Mother, Season of Life, Season of Sleep, Geimredh,
Earrach, Samradh, Foghamhar, Samhain, Oimelc, Beltane,
Lughnasadh, waters-of-life, waters-of-sleep, the Waters,
Weekend, acorncap, tellit, Hairpull, Mishmash, Dru. I however,
have not stuck to these, but you are welcome to.
562
There are two major conventions used in the Reform in
respect to the word "Druid". In the Carleton Grove the tradition
exists that "Druid" stands for any RDNA member of any of
various genders. In some of the New RDNA groves, the
tradition exists of indicating a female Druid by writing
"Druidess" with an indefinite word of "Druid/ess" to indicate
either a male or female Druid. Since this publication is being
written by a Carleton Druid, the former tradition will be used,
with no offense intended.
elected Archdruid before they should ordain any new Third
Order Druid. However this step has sometimes been skipped.
Once one has organized a legal Grove, one should try and
remember to send a letter mentioning this to: the Carleton
Archives, RE: Druid Archives, 300 North College St.,
Northfield, MN 55057. There, the record keepers will help you
establish connections with other groves, should you so desire it.
Third Order Ordination Customs
Some people reading these materials may wish to start a
Grove, but may have no easy access to a Third Order Druid.
What they should do is write to: Carleton Archives, RE: Druid
Archives, 300 North College St., Northfield, MN 55057 and ask
if there is a Third Order living in their region. With luck, there
will be one nearby which may be prevailed to jump-start your
grove.
While waiting, groups may form Protogroves (after all,
there's nobody to stop them). Protogroves could hold regular
services, though they could not properly consecrate the Waters.
One substitute prayer for the consecration could be something
like: "O Dalon Ap Landu, Lord of this and every Grove, bless
these Waters that are held in your name. Send unto us a member
of your Order, that we may worship the Earth-Mother in proper
fashion. O Mother, join us together by thy power as we meditate
upon thy glories." See more in Grove Formation article, Pt. 4.
On Forming a Protogrove
Among various Groves the following customs have
developed. Perhaps the oldest custom is that the new Third
Order Druid buys the ordaining Archdruid a hearty breakfast
after the ordination and is encouraged to lead the next service in
the Grove. In some Groves, the Archdruid may read or recite
passages from the Book of Meditations (in the Druid
Chronicles) during the Vigil, his or her voice coming from the
darkness. The Candidate is usually consulted as to whether this
will be a help or a distraction. Visiting of the Candidate is
allowed, as long as the visits are brief. Some Groves take up a
collection to buy regalia for the new Druid, such as a proper red
chalice or a bottle of their favorite brand of the Waters. In some
Groves, it is the duty of the new Druid to lead the Grove's next
service.
The only restriction on the activities of the Candidate
during the vigil is that they must not sleep at all during that
night and the vigil must be at least 7 hours long. While it was
usually the custom that only an Archdruid could ordain people
to the Third Order, it is now generally the custom at Carleton
that any qualified Third Order Druid may perform the task upon
any Second Order Druid; although it usually polite to ask the
Archdruid first (if one exists).
Any one who ordains new members to the Third Order
should try to remember to send a postcard or letter of notice of
this Ordination to: Carleton College Archives, RE: Druid
Archives, 300 North College St., Northfield, MN 55057.
On Homosexuality, Bisexuality and
Transexuality in the Reformed Druid
Movements:
So what?
The Higher Orders
The names of the Higher Order were taken predominantly
from Gaulish Paleo-Paganism, plus two Welsh names and one
Irish. All are from Celtic cultures, but with vast differences
between them! I, myself, think it would have been interesting if
they had made an Order of the Buddha. Further details on the
deities can be found in most dictionaries of Celtic Folklore and
encyclopedias of mythology and god/desses. It is generally up to
the individual member to determine whether the names of the
Higher Order are full-fledged Gods and Goddesses or whether
they are Jungian archetypes. Or they may be something else
entirely. (see Historiography of Part 3)
The Higher Orders were established in the spring of 1964
as an encourage the Third Order to do further study and/or to
encourage spiritual inquiry. They are intended to honor
achievement rather than tenure. As such, the Higher Orders are
equal in the sense that none shall be considered a prerequisite
for the other. Admittance to a Higher Order is the prerogative of
the acting Patriarch or Matriarch of that Order.
The Patriarch or Matriarch of each Higher Order designs
the symbol or vestment of that Order. Thus the Eight, Ninth and
Tenth Orders are in the process of choosing a Matriarch or
Patriarch now. Some more information on the higher orders can
be found in the Interview with David Frangquist or Richard
Shelton. Within the ARDA, look at the Ordination rites, their
historiographies, the Book of Customs, and the debates in the
Apocrypha. The following table gives the names, origins,
symbol, patronage and Order of each of the eight orders
involved (though it is important to note that the order of listing
the orders in no way implies any ranking between either the
deities or of the orders they are patron to).
Apostolic Succession
For those who are concerned, while any group of people
can use Druid ceremonies if they really wanted to (who's going
to stop them?), only a Third Order Druid, duly ordained by a
previous member of the Council of Dalon Ap Landu, may
consecrate the waters-of-life and the waters-of-sleep. All Third
Orders should be able to trace their ordination back to the
Founder of their grove, and back to the Founder at Carleton
College, who got it from who knows where. The ritual for the
Third Order, by vote of the Council, is not to be added to or
deleted from; although gender changes of pronouns is now often
done for courtesy. The ritual for the Third Order, by custom, is
not generally made available to the public, to retain its full
impact when being used.
Establishing a Grove
Traditionally, in order to establish a legal Grove, it is
necessary to have at least three people. At least one of these
must be a Third Order Druid, at least one of the others a Second
Order member, and the last need only be a First Order member.
The three or more people adopt a Constitution, usually similar to
that used by the Carleton Grove and proceed to elect an
Archdruid, a Preceptor and a Server. They may add other
officers as they see fit such as, for example, a Bard, an
Astrologer, a Guard, etc. Traditionally, a Third Order Druid
establishing a mission should first organize a legal Grove and be
563
The Original Ten Orders of Reformed Druidism
Order
Name
Patron of
Symbols
Origin
Atriarch
First
Second
Third
(NONE)
(NONE)
Dalon ap Landu
(NONE)
(NONE)
Groves
(NONE)
(NONE)
Red & White ribbons
(NONE)
(NONE)
Wales
Fourth
Grannos
Springs
Gaul
Fifth
Sixth
Seventh
Braciaca
Belenos
Sirona
Malt
Sun
Rivers
Green chalice &
ribbon
yellow wrist maniple
yellow neck ribbon
Sky blue w/ wavy
(none)
(none)
Headed by current Carleton
AD, but not a Patriarch
Fisher
Gaul/Brit.
Gaul
Gaul
Nelson
Frangquist
Zempel
Eighth
Taranis
Lightning
Knotted black & gold Gaul
Scharding
maniple & umbrella
Ninth
Llyr
Oceans
(Seagreen?)
Wales
Sade
Tenth
Danu
Fertility
(Brown?)
Ireland
Shelton
*Steve Crimmins has puckishly suggested, 11th Triple Morigiu (War), 12th Arawn (Underworld) & 13th Angus (Youth)
Special/New Orders:
In addition to the original Higher Orders there are Special Orders or "New Orders" that have been established since 1974.
Unlike the Higher Orders, most of these orders are less oriented towards Nature and more towards human skills or traits. The
Order of Myrddin was established by Isaac Bonewits between 1974-6, the Order of Oberon by Mr. Geller between 1974-6, the
Order of Diancecht (and its two subsets of Airmed and Miach) in 1976, the Order of Lugh by Carleton's very own Katya
Luomala, the Order of Angus was created in 1979 for children before puberty (the 1st Order in Berkeley was only enterable
after puberty in the NRDNA). The resumption of New Orders re-began in the 1990s with Michael Scharding, who created the
Order of Puck in 1994, the Order of Suzuki in 1996, and the Order of Bambi in 1996. Many of these rites are in Section Three
of the Liturgies. It is noteworthy that many of them have Patrons of non-Celtic origin (e.g. Puck, Suzuki & Bambi).
The Special/New Orders
Order
Patron of
Symbol of Office
Origins
Atriarch
Oberon
Merddyn
Diancecht
(Airmed)
(Miach)
Lugh
Angus
Puck
Earth Mother
Suzuki
Bambi
Hermes
Bards
Magic
Healing
Doctors
Counselors
Crafts
Children
Mischief
Children
Meditation
Outdooring
Traveling
Britain
Wales
Ireland
Ireland
Ireland
Everywhere
Ireland
England
Unknown
Japan
USA
Greece
Geller, Les Craig
Bonewits
Carruth
(Basho)
Traveling Poets
(Amerghin)
Brigit
Traveling Poets
Writers
Mithril Star
Volcano
(Pele)
Hephaestus
Evening Mystic
Order of Druids
Minor
Pack Rat
Water
Volcanoes
Dark Blue ribbon
A Wand or staff
Green stole/ Red wavy
gold border ribbon
Silver border ribbon
(none)
Orange ribbon
Hockey Puck on ribbon
Pink Ribbon
cord w/ paper pendants
Brown with white spots
Wand with a winding
yellow ribbon
5 inch, 7 inch & 5 inch
red & white ribbons
3 ply blue belt
Paper ribbon with
printed words on them.
(unknown)
Igneous rock on a neck
ribbon.
Orange
None
None
3’ twine with stuff
Fire working
Bardic
Reflection in
Nature
Archving
564
Luomala, Scharding
UNKNOWN
Scharding
Willow-Oak
None
Scharding
Nelson
Designated
Japan
Spain
Ireland
Science Fiction
South Pacific
Frangquist
Designated
Arseneau
Irony Sade
Greek
Unknown
Unknown
Steve Crimmins
Chris Middleton
Ric Knight
Europe
Scharding
Vestments
Black Robes
"In accordance with Druid practice, certain vestments may
be worn by Second Order and higher Druids during a meeting.
Also, however, in accordance with Reformed Druid practice, it
should be stressed that vestments are only permitted, not
required." (David Frangquist) While the custom of dressing up for
rituals has generally fallen out of practice at Carleton,
occasionally it is revived. Other Groves in the Reform have
generally adopted some individual customs of dressing, as is their
right, most still choosing to use the traditional bed sheets.
Several systems of vesting have been suggested over the
years. With the exception of some of the Higher Orders, these
usually break down into matters of robes and ribbons. Usually
Second Order Druids, or higher, by dint of their enthusiasm,
usually wear white robes (kind of like the ancient Druids). We
strictly caution those people who live in the Southern US that they
should not wear hoods, as this may be misconstrued by the locals
and we recommend a nonwhite color robe for those regions.
Unfortunately, according to Larson, the Klan has also adopted the
use of colored robes
The Third Order Druids usually wear white robes with their
red or white ribbons of office around their neck, depending on if
it's the Summer Half of the Year (wear Red) or the Winter Half of
the Year (wear white). If a grove has other officers (such as a
bard) they, of course, can be designated to wear distinctive
symbols or ribbons.
IF you have a really gung-ho and rich grove you can, of
course, choose to have seasonal robes for your Archdruid and/or
grove members. Some of Isaac's & Frangquist's suggestions are
listed here: Throughout the season of Geimredh, the robe is black
with white facing. During Earrach, the robe is black with white
and red facings. At the point of the Beltane service at which the
sacrifice is accepted, a change to or addition of a red robe is
made. Through out Samradh, the color is red or green. At
Summer Solstice and Lughnasadh, the robe is green. The Samhain
service begins in green, until the sacrifice is rejected, at which
point a black robe is put on and over it a white facing or robe. As
for the other High Days, at Winter Solstice he suggests a solid
white robe and at Oimelc black with a white facing or overgrown,
to which red may be added during the service. No suggestions are
made for spring equinox or fall equinox. For those of you who are
poor, or who think this whole thing is silly, he suggest a simple
black robe with white facings for the Winter Half of the Year and
red facings for the Summer Half of the Year
The use of plain white robes, with variously colored
ribbons, is really much simpler and cheaper. The following
traditions seem to have developed: The ribbons are usually at
least two yards in length, (purchased, if at all possible, at the Ben
Franklin Dime Store in Northfield Minn.) with their raw ends
either sewn, painted with clear nail polish, or taped with Scotch
(or Irish) tape to prevent raveling. See Records of the Council of
Dalon ap Landu for rule governing ribbons-of-office. There is a
great deal of room here for invention, if you should so choose.
Among the Hassidic Druids, now disbanded, two other
pieces of vestment were worn. The first was a special skullcap,
usually of a knitted or crocheted of variegated green yarn, called
an acorncap; while the second was a green and white prayershawl
called a tellit, which (unlike the acorncap) is usually worn only at
services or daily prayers.
If a Druid is interacting with Wiccans, one should be careful
that one's Druidic ribbons or robes of office do not impinge with
the system being used by the Wiccans.
Every once in a while, one will hear of a custom that "only
Patriarchs may wear a black robe" and that if a Patriarch does so
he may not wear at the same time the symbol of any Order other
than the one he is the Patriarch of. All this is "in honor of the first
Patriarch" and is an insider joke concerned with the fact that
David Fisher, Founder of the RDNA and the Patriarch of
Grannos, wore a black cassock and eventually became an
Anglican Priest. In point of fact, hardly anyone (including the
Patriarchs) ever wears a black robe at Druid services.
Also note: this fun about black robes has nothing to do with
either a postulated historical phenomenon called "Black
Druidism" (supposedly a system of "Black Magic" - a racist term
that- used by Evil Renegade Druids, way back when) nor a
modern cult called "The Druidic Craft of the Wise" (whose
leaders wore black robes and practiced some rather unsavory
techniques of psychic manipulation). The reason there is no
connection with either of these two concepts is twofold: none of
the Founders ever heard of them, and no reputable scholar ever
has either. For more details on these two concepts, see Other
Druids.
The Waters
The Waters-of-Life are served during the Samradh and
Foghamhar (Beltain on May 1st up until, but not including
Samhain on Nov. 1st). The Waters-of-Sleep are used during
Geimredh and Earrach (Samhain on Nov. 1st up to, but not
including Beltane on May 1st).
"The Waters-Of-Life are na huisci beatha in Irish Gaelic
(uisge beatha in Scots Gaelic), or what is known in English as
"Whiskey". Waters of Life therefore consist of the whiskey
chosen by the Third Order Druid, mixed with water to the
strength desired. There is a tradition of 3 parts water to 1 part
Scotch during the Summer Half of the Year, with inverted ratios
on feasts. They may either be premixed, or mixed during the
service. In either case, they should be brought to the service in an
appropriate container, not the original bottle. In the beginning,
Scotch was used (Black & White being the standard brand at
Carleton); others prefer Irish or Manx or Jim Bean. Any alcoholic
beverage may be used in a pinch
"The Waters-of-Sleep", on the other hand, are just plain
water, preferably not tap. Larson notes that if you don't rinse out
your Waters container, then the Waters at Samhain will still have
a slight tinge of whiskey flavor. Several Groves use special
Waters for the Major High Days and recommend this practice.
For Samhain ordinary spring water; for Oimelc, sheep, goat or
cow milk fresh and chilled (note- canned goat milk is
abominable); for Beltane, the Waters-of-Life are mixed as
strongly as is generally tolerated (most Druids drink it
unpolluted); and for Lughnasadh, hard cider, applejack or mead.
On the Serving of the Waters
The Server does not drink from the chalice each time it is
received back from one of the partaking members of the circle. To
do so would be to court disaster, especially with a large
congregation at Beltane.
If two chalices are being circulated (one regular, one
nonalcoholic), it may sometimes be advisable to have the
Preceptor assist the Server by carrying one of the chalices around
the circle, perhaps in the opposite direction. Larson suggests
against this method, and only recommends deiseal, clockwise
passing.
565
On Teetotalers
The Sacrifice
Your Grove may have one or more members who for
reasons of health may not be able to tolerate drinking even the
slightest sip of the weakest alcoholic beverages (for example,
some diabetics, recovered alcoholics, people who have inherited
or acquired allergies, etc.); it is unfair to deprive them of full
participation because of this. Among the Schismatic Druids, it has
become a habit to bring, to every Summer Service where such
people are expected, strong herbal teas that are fully as
intoxicating as some forms of alcoholic beverages. For example, a
mixture of equal parts of peppermint and linden boiled for ten
minutes, then strained and chilled makes an excellent and lively
drink. Or there are other herbs that can be used in the production
of "magic tea" for services and ordinations (a blessing in the name
of Braciaca while brewing it, that is quite appropriate).
At rituals where two chalices are to be used, one alcoholic
and one not, the presiding Druid follows the same procedure as in
the Ordination of Second Order Druids; consecrating both
chalices at the same time.
From time to time at Carleton, the grove has gone dry and
abstained from the use of alcohol (mostly 88-92 and 99-now),
substituting tea or some type of lively drink, due to run-ins with
security & funding rules.
The various movements of the Reform (and most modern
Druid movements) only permit plant sacrifices and strictly forbid
blood/animal/human sacrifices (regardless of a possible historical
precedent). The plant is personally cut by the Third Order Druid
or by the Preceptor. Any nonpoisonous plant will do, though
twigs from a tree branch or oak leaves are the most traditional.
During the winter, evergreen and coniferous branches are a nice
touch. One should never cut enough to damage the tree (unless
one is clearing land and the large sacrifice is part of a funeral for
the tree). Don't forget to ask permission first, thank it afterwards
and say a prayer for healing over the cut. Many Groves will get a
special sickle for the sole purpose of cutting sacrifices. In the
SDNA and the HDNA, only members of the Third Order used to
wear a sickle (although a Second Order Druid, who was
Preceptor, would carry one while cutting the sacrifice, if so
directed).
Fires
Vigils and the ceremonies for the High Days are usually
held around bonfires (the bigger, the better!). On special
occasions, there are often torch lit processions. Note: Local
conditions and fire regulations (especially in California) may rule
out fires. Let your love for the Earth-Mother decide. The Carleton
Grove, since at least the 80s, has made it a policy only to use local
deadfall wood or to swipe it from woodpiles made by the Grounds
department. Cutting down live trees for fire wood is frowned
upon at Carleton and amongst Druids in general.
Other Uses of the Waters
In addition to being used during the Summer Half of the
Year, the waters-of-life are also used for the Consecration of an
Altar (if you use one), the Ordination of a Second or Third Order
Druid, and at some wedding, healing and funeral services.
Whenever possible, these events should be arranged to occur
during the Season of Life; however, in an emergency, a Third
Order Druid may consecrate the waters-of-life at any time of year
(but should wear a red ribbon of office while doing so).
Times of Services
Ordinary weekly services (now defunct) were usually held
on Saturday or Sunday afternoons. Services for the High Days can
be held on the evening and night of the High Day's "Eve" or
during the middle of the day or night of the festival itself.
Whatever works. Bonfires & torches look more dramatic at night,
but it's easier to read one's prayer book in the daytime.
The Chalice
The traditional chalice in the Early Days for official Druid
services was a red glass one. Originally, this was an octagonal,
glass, hollow-stemmed, restaurant drinking glass (of the style
called "Georgian"), purchased from the Ben Franklin Dime Store
in Northfield, Minnesota. Since the authentic dye for the making
of real ruby-glass is now expensive, authentic chalices are hard to
find and many Druids use any thick, heavy, inexpensive red glass
chalice they can get. Yellow chalices of the style are easy to
obtain and are often used as secondary chalices for consecrating
Second Order Druids and/or for passing special nonalcoholic
Waters during the Winter Half of the Year. Green chalices are one
of the special symbols of the Fourth Order and are used in healing
rituals. Various Druids use other colors of chalices for other
purposes. Wood or pottery chalices are often carried by traveling
missionaries, as being less likely to break in transit. The major
thing to remember is that chalices should be inexpensive, sturdy,
new if at all possible, and of natural materials.
The Summer Blessing
Soon after the celebration of Beltane, the Archdruid makes
a circuit of the Grove's surroundings on foot, awakening, blessing
and consecrating them. Any members of the Grove who wish may
accompany the Archdruid.
Standard Liturgical Blessing
Many letters and rituals end with these words: "Peace!
Peace! Peace!". Some shout them towards the three corners of
area.
Letter Writing Styles
See the “Standard Letter Format” in Part 4. Certain
correspondence styles have entered usage among Reformed
Druids. When writing to the Council one will sometimes top the
letter with "REFORMED DRUIDS OF NORTH AMERICA
COUNCIL OF DALON AP LANDU" followed by the date, both
in Druid Calendar and Julian. A Druid will often address each
other as "Dear (First Name)," or "Dear Brother/Sister/Sibling-inthe-Mother". If they belong to a higher or special order they may
begin with "Dear Brother/Sister-in-(Name of Patron/Matron)".
When writing to the whole council, many authors will use
very formal, sometimes arcane language and excessive wordiness.
This is what I call "Writing like Frangquist", in honor of the
Druid Chronicles format. A common way of closing off is saying
"Yours-in-the-Mother," or "Yours-in- (higher order Patron)," for
those so inclined. No one actually writes in numbered verses, that
occurs when editors collect them.
The Altar
Altars have generally fallen out of custom at Carleton, but
many Groves still use them. Anything may be used as an altar,
including large rocks, tree stumps, record racks, etc. If an altar is
not available, sacrifices may be placed directly on the ground or
in a fire. Most Druids agree that the nicest arrangement is to have
a stone altar in such a way as to allow the fire to be made inside
the altar (see Latter Chronicles, Chapter 7, verse 1). Naturally ,
the altar should be built, placed, or found in a grove of trees (oaks
or sequoias), on a hilltop, on the beach, on an island, or in a
similar place of natural beauty. Parking lots are poor choices.
566
Like nobility, many Reformed Druids have come to signing
their documents with only their first name, followed by a Druid
Sigil. Occasionally they will add whatever titles they feel are
appropriate, such as current or past Archdruidcies, ODAL (short
for Order of Dalon Ap Landu), Higher Orders or the name of the
location they are writing from. Some of the bolder correspondents
actually type their full name! (oooh!)
related outside the circle, for reasons of the private nature of
things that tend to gush out.
Closing of the Grove or Arboretum
Similarly, after the celebration of Samhain, the Archdruid
makes a circuit of the Grove on foot, blessing and consecrating
the Season of Sleep on it. Any members of the Grove who wish to
go along, may accompany the Archdruid. Apparently this is only
a Carleton tradition.
Marshmallow Stonings
A bizarre custom at Carleton since 1997 has been the
institution of throwing marshmallows at members when tension is
felt, with the concern voiced while throwing it. The person being
marsmallowed, must answer the charge, whether it is fictitious or
true.
Bread Weddings
At Carleton since 1997, a custom began of having people
engaged in the Fall by finding matching rings in loaves of breads.
The happy couple is then married in the Spring at Beltane for one
year, writing their own ceremonies.
Stone Circles
Despite the likelihood of most stone circles being built by
European Druids, it has become a fashion for Druids at Carleton
to pile stacks of stones in various places. It is also a custom to
rebuild them after they are demolished by vandals, grounds crews
or mysterious forces which we do not understand.
Non-Liturgical Activities
It is well known that Druids don’t spend all their time enacting
the liturgy and vigiling. Various other activities have become
commonplace at Carleton including: folk singing (Evergreen’s
choirs, Berkeley’s Celtic Nights, Carleton’s Picking n Grinning),
folk dancing, harping, Society for Creative Anachronism,
attending lectures at nearby colleges or townhalls, picnics &
camping trips, inviting guest speakers, info tables, garbage
pickup, stone circle building, forest maintenance, attending
religious services of diverse religions, massage parties, meditation
practices, ESP experimental sessions, arts & crafts projects, tea
parties, letter writing, discussion groups, and book clubs.
Humor
Perhaps it goes without saying that Druids are mostly a wry
& witty group, always noting the humorous and playful aspects of
life, interactions, religion, and everything. How they express it
greatly varies, from tongue-in-cheek, biting satire, slapstick,
outrageous over-formality or hail-fellow-well-met. They also
respect those moments of reverence that sometimes occur. We
are rather embarrassed by our own literature, and refuse to take it
too seriously as more than advice from our fellow sisters &
brothers. Liven up and take risks, laugh as much as possible.
The Talking Stick
Introduced in the 1980s, a special decorated stick is
passed around at a campfire or a sweatlodge to focus the easily
distracted attention of the group’s members on one person in turn
to tell a story or relate something. The speaker plants it firmly on
the ground, as if pulling strength from the earth and speaks freely.
Usually in such traditions, what is spoken there is usually not
567
Performance Art
Druid Terminology
It need not be dreary or somber. A few acting classes,
rehearsal with your preceptor, and study of stage magic & sleight
of hand might make it a bit more entertaining and memorable. A
handful of powdery dust makes a great emphasis of a part of the
liturgy when thrown in a fireball on the campfire.
Like every "religious" movement, the Reform has
accumulated special meanings to ordinary words and coined new
terms which may be baffling to the Reader. Treat this section as a
type of Druid Dictionary. Other Druid movements are using
similar terms, and we differentiate between us and them where it
is appropriate.
Most Difficult Liturgical Practice
Empty your mind of every custom that you have read about,
every term that you have defined, every script that you have
memorized, because they belong the past. Don't plan out ahead
what you will say or do. Just BE at the site. Do what seems to
come naturally, say what comes to your mind, and adjust to the
situation. Be creative, without being complicated. See a little bit
of liturgy in every action that you do on every day. Be sure to
have your heart and soul in the right place because it will be a
wild trip. Good luck.
Acorn Cap: An HDNA vestment, consisting of a knitted cap, that
looks like an acorn.
ADF: see Ar nDraoicht Fein
Airmed: One of the two sub-degrees of the Order of Diancecht.
This Degree deals with herbal healers, medical workers, and
body manipulators. See Liturgy.
Altar: An object upon which something of religious importance
is put.
Angus: One of the special Orders, dedicated to children.
Ann Arbor Grove: A grove of the mid-70s overseen by the
Sheltons.
Anti-Druid: A term used in the original Druid Chronicles (see
Part One), referring to a person who interferes with Druid
worship by destroying altars or by being a rude
troublemaker.
Apocrypha: A collection of letters from various Druids. See Part
Two. Accumulated rubbish.
Apostolic Succession: The lineage of every Third Order Druid
back to David Fisher, who in all likelihood made it up.
Archdruid: The figurehead leader of a Grove tricked into doing
all the work.
Archdruidcy: A period of time when a person is an Arch Druid.
Arch Grove: A mid-70s grove in St. Louis Missouri with
Hassidic Druids.
ARDA: A Reformed Druid Anthology.
Ar nDraoicht Fein: A new Druid organization that split off from
NRDNA to pursue Indo-European Druidism, led by Isaac
Bonewits.
Aspen Eve and Aspen Day: HDNA term. Sunset Sunday to
Sunrise Monday and Sunrise Monday to Sunset Monday.
Awareness: the state of mind that is the goal of Reformed
Druidism. See Book of Meditations in Part One.
Awen: Bardic inspiration. Related to story of Taliesin
Bambi: A special order dedicated to outdoors people.
Bard: a singer, usually with Celtic connections.
Bay Area: Any place in California near San Francisco Bay
(Sometimes including Washington State) and Alaska.
Basic Tenets: The only two statements a Reformed Druid has to
agree with. Found in the Book of Law 4-6.
Basho: A New Order based on a traveling Japanese Haiku poet
who wandered about.
Belenos: A higher order (sixth) of the Sun.
Beltane: Beginning of the Summer half of the year, near May 1st.
Lots of Fun.
Berkeley Grove: A late 60's Grove in California that was one of
the centers of RDNA culture and literature.
Birch Day: HDNA term. Sunrise Saturday to sunset Saturday
Birch Eve: HDNA term. Sunset Friday to Sunrise Saturday. And
the beginning of their week.
Birch Grove: A late 80's Grove in New Hampshire.
Black Book: An informal hodgepodge of early Carleton liturgies.
Blue Book: An eclectic archival collection of early Carleton
memos, rites and letters.
Bonewits: A prominent Reformed Druid. Founder of SDNA,
HDNA & ADF. Called Isaac.
Ritual Vestments
for Druid Services
By Isaac Bonewits, 1978?
One of the things that makes a ceremony dramatically
effective is the sort of clothing being worn by the participants.
Among the Reformed Druids a white robe for Second and Third
Order members has been customary, with the priestesses and
priests wearing their red or white ribbons-of-office. The following
suggestions have recently been made about vestment customs and
local Groves are free to use, change or ignore them as they see fit:
The system used by the Masonic-Rosicrucian Druids in the
British Isles could be modified thusly: First Order Druids would
wear green robes; Second Order Druids would wear green-andwhite robes; Third Order Druids would wear white robes; Bards
would wear blue tabards over their regular robes; Guards would
wear dark red or brown tabards, etc.
AND/OR everyone not wearing robes could wear
Paleopagan styles of clothing, usually of the Celtic or Germanic
sort. This would ease some of the trans-temporal clashes so
common at Druid rites and would add greatly to the ritual gestalt.
AND/OR special seasonal tabards could be worn by the
Archdruid (and other officers?) presiding over ceremonies.
Simple rectangles (about 18"x36") of cotton or linen could be
carefully embroidered, then sewn together at two corners. These
would be worn over the head and belted. Each tabard would have
a large tree on the front piece and a large Druid Sigil (II) on the
back piece, both in the appropriate seasonal foliage. One set of
possibilities runs thusly:
From Samhain to Midwinter: Rowan tree with bare branches,
mistletoe and light snow.
From Midwinter to Oimelc: Holly tree with berries/mistletoe and
heavy snow.
From Oimelc to Spring: Fir tree with new needles and light snow.
From Spring to Beltane: Fruit tree in bloom, with budding
branches.
From Beltane to Midsummer: Oak tree in full green.
From Midsummer to Lughnasadh: Sequoia tree in full green.
From Lughnasadh to Fall: Fruit tree with fruit, some leaves
starting to turn.
From Fall to Samhain: Sugar maple tree turning gold and
scarlet, dropping.
568
Boring Times: A NRDNA term for the dull period between the
Death March in 1981 and the revival of Bay Area Druidism
in 1990.
Braciaca: A higher order (fifth) dedicated to brewing and malt.
Brethyn Allor: An OMS term for an altar cloth
Brigit: (Various spellings) Popular goddess in Gaelic countries,
associated with Oimelc and sheep. Became St. Bridget.
Burning Times: A term used by the Neo-Pagan community to
refer to the historical period of the Witch Hunts when
hundreds of thousand of people were accused of practicing
witchcraft so that the governments could steal their property
and kill them.
By-Laws: Rules followed within an individual grove.
Calendar: Either the Carleton Calendar (beginning May 1st) or
Berkeley's (beginning Nov. 1st) which lists the various
holidays of Druidism.
Canhwyllbrens: An OMS term for candles.
Candlemas: Another name for Oimelc.
Caregl: OMS term for a chalice.
Carleton Grove: The birthplace of Reformed Druidism. Located
in Northfield Minnesota. A small private liberal arts college
of high academic caliber.
Catechism (of the Waters): the questions asked by the Priest to
the Preceptor in the Orders of Worship beginning with "Of
what does the Earthmother..."
Celt: An indigenous inhabitant of Ireland, Scotland, Isle of Man,
Wales, Cornwall and Brittany. Historically the Celts also
once inhabited France, Switzerland, Spain, Italy and
Turkey.
Celtic languages: There are two branches of living Celtic
languages the Goidelic (Irish, Scots Gaelic and Manx) and
the Brythonic (Welsh, Breton and Cornish).
Celtic Night: An bimonthly activity at Berkeley to pass the
winter blahs.
Chair: The head of the Council of Dalon ap Landu, held by the
currently presiding Archdruid of Carleton Grove.
Chalice: The cup used in the Order of Worship. A Green Chalice
is the symbol of the 4th Order.
Chicago Grove: An early 70s Grove in Illinois. Later was
Humanistic DNA.
Chico Grove: A late 70s grove in California. Possibly a
Protogrove.
Cleddyf: OMS term for a sword.
Coalition Council of Dalon Ap Landu: A late 70's attempt to
keep a legislative forum after the Carleton Grove collapsed.
Lasted only a few years.
COCODAL: Coalition Council of Dalon ap Landu
CODAL: Council of Dalon ap Landu
Codex of Form: An ill-fated attempt by Richard Shelton to
clarify RDNA matters in 1969.
Constitution: A basic document of a grove's structure.
Council, The: short form of the Council of Dalon ap Landu.
Council of Dalon Ap Landu: The collective body of Third Order
Druids who legislate primarily about matters of organizing
the Third Order. Headed by the Chair.
Couth: Something that is agreeable to Hassidic Druids.
Crochan: An OMS term for a cauldron.
Cross-quarter Days: Oimelc, Beltane, Lughnasadh, Samahin?
So named because they come midway between the solstices
& equinoxes.
Cryman: OMS term for a sickle.
Cyllell: OMS term for a ritual pointed knife.
Dalon ap Landu: A very obscure Welsh deity who is the Patron
of the Third Order.
Danu: A higher order (tenth) dedicated to fertility. Never
established.
DC(E): abbreviation for Druid Chronicles (Evolved)
Dcr: abbreviation for Druid Chronicler newsletter.
DC(R): abbreviation for the original Druid Chronicles
(Reformed)
Dead Bay Scrolls: A history of the Hazelnut Grove from 1980 to
1993.
Dead Lake Scrolls: A history of the Carleton Grove from 1980 to
1993
Dead River Scrolls: A history of Carleton/Akita/Tonga Grove
from 1996-2003.
Death March: An incident at the Berkeley grove in 1981 when
the procession to the ritual took hours and people collapsed
from boredom and fatigue. A pivotal moment in NRDNA
history, because the troublesome last official election of the
Berkeley Grove followed.
Diancecht: A special order dedicated to healing in the late 70s.
Has subsets Airmed and Miach.
Dru: A member of the Hasidic Druids of North America
Drues: More than one Dru.
Druid: Any member of the Reform.
Druid Archives: short for the International Druid Archives at
Carleton College.
Druid Chronicler: NRNDA's national newsletter from 1977 to
1982. A supplement to DC(E)
Druid Chronicles (Reformed): The original five books by
Frangquist containing history and customs. See Part One.
Abbreviated as DC(R).
Druid Chronicles (Evolved): A collection of Reformed literature
by the Berkeley Grove. Abbreviated as DC(E).
Druid Missal-Any: A publication of the Live Oak Grove from
1982-1991, primarily by Emmon Bodfish. Revived in 2000
by Stacey Weinberger of the same grove.
Druid Curse: a powerful curse accidentally formulated by the
Founders, used four times, and then forever banned. Copies
are unavailable. Some people quip that the modern Druid
Curse is the inability to keep a grove from collapsing every
few years.
Druid Sigil: A circle with two parallel vertical lines passing
through it. Symbol of the Reform.
Druidess: A Druid who also happens to be female.
Druidic: adjective of being very much in keeping with Druidism.
Druidical: another adjective, like Druidic
Druish: being like a Hassidic Druid.
Druidism: The practice of Druids.
Druidry: The practice of Druids.
Earrach: one of four Druidic seasons. Spring. From Oimelc up to
Beltaine.
Earth-Mother: another way of saying Nature.
Eisteddfod: An annual cultural festival in Wales in which Welsh
Druid/Bards are seen.
Epistle: An official letter to another Druid, usually on weighty
matters.
Equinox: A time of the year when the nights and days are of
equal length.
Evergreen Grove: A mid 70's Grove in Washington State. Began
the ZDNA.
Ffon: An OMS term for a staff.
First Order: The first step into Reformed Druid "hierarchy"
achieved by partaking of the Waters and affirming the Basic
Tenets.
Fisher: Founder of the RDNA and author of much of its
hierarchy and form.
Foghamhar: one of four Druidic seasons. Fall. From Lughnasadh
up to Samhain.
Founders: The people who established Druidism, usually
consider to be Fisher, Cherniack and Nelson. Frangquist is
usually also considered a Founder.
Frangquist: A prominent member of the early RDNA.
569
Fraternalism: Freemasonry, Rosicrucianism, or Greek
Fraternities.
Gaelic: one of three variant Celtic languages spoken in Ireland
(Irish), Scotland (Scot Gaidhlig) or the Isle of Man (Manx
Gaelic).
Geimredh: one of four Druidic seasons. Winter. From Samhain
up to Oimelc.
Grannos: A Higher Order (fourth) dedicated to healing springs
and helping people.
Greenwood Grove: A late 70s grove in Washington State.
ZDNA
Green Book: A collection of meditative readings in the early
RDNA.
Grove: A collection of three or more Druids.
Gwialen: An OMS term for a wand.
Hair Pull: A theological debating session held by the Hassidic
Druids or SDNA.
Hassidic Druids of North America: A group of Jewish Druids in
the Arch grove.
Hazelnut Grove: A late 70s grove in California. NRDNA
HDNA: Hasidic Druids of North America.
Henge of Keltria: An offshoot of ADF.
High Holy Days: The four biggie festivals; Samhain, Oimelc,
Beltaine, Lughnasadh.
Higher Orders: The orders of Grannos, Braciaca, Belenos,
Sirona, Taranis, Llyr and Danu. The last three were never
filled. Used to inspire further study.
Hill of Three Oaks: A place of importance to the Carleton
Grove.
Hymn to the Earthmother: the song beginning "o Earth-mother,
we praise thee for..." a common liturgical invocation.
IDA: International Druid Archives of the Carleton Druids.
Imbolc: Another name for Oimelc festival.
International Druid Archives: A collection of materials from
Druid groups around the world.
Isaac: The common reference to Phillip Emmons Isaac Bonewits.
A prominent Druid.
Joke: See Reformed Druidism.
Keltria: Short form of Henge of Keltria.
Koan: a Japanese meditative story with a hidden message of
meaning.
Lacunae: holes, empty spaces
Lammas: Another name for Lughnasadh festival
Live Oak Grove: An early 80s NRDNA grove in California.
Llyr: A Higher Order (ninth) dedicated to Oceans. Never
established.
Lughnasadh: A major Druid festival held near Aug 1st to
celebrate harvest.
Magick: Mind over matter.
Maple Eve and Maple Day: HDNA term. Sunset Monday to
Sunrise Tuesday and Sunrise Tuesday to Sunset Tuesday.
Marshmallowing: A Carleton’s light-hearted custom in late 90s
of flinging marshmallows at members with whom you have
a grudge, who must then apologize, even to fictitious
comments.
Maypole: A tree with ribbons hanging from it. Dancers weave
the ribbons together at the Beltane or Midsummer festival.
Matriarch: A woman in charge of a Higher Order or Special
Order.
Merddyn: A Special Order dedicated to magic working.
Meso-Druidism: Fraternal and Rosicrucian forms of Druidic
revival. The original RDNA may be considered to be in this
category.
Meso-Pagan: Fraternal or Rosicrucian revivals of various pagan
cultures.
Miach: One of the subdegrees of the Order of Diancecht.
Dedicated to counselors.
Midsummer: the summer solstice
Midwinter: the winter solstice
Mishmash: A collection of materials of the Hassidic Druids.
Missionary Dilemma: Early problem of the 60s of how a
missionary Third Order Druid could consecrate waters to
ordain a first or second order Druid, without already having
a first and second order Druid already in a new grove.
Monument Hill: Site of the first RDNA rituals at Carleton.
Mother Grove: A term that Isaac used for the HQ of the SDNA
movement. This title was usually applied to any grove to
which he was an ArchDruid.
Multi-verse: SDNA term. Every imaginable reality and universe.
Neo-Druidism: Druidic groups belonging or resembling the NeoPagan movement in the modern age, not based primarily on
Fraternal movements.
New Orders: Any of the orders created since 1976. There is no
succession by one council electing the next one, as with the
Higher Orders.
Neo-Paganism: A modern attempt to revive ancient paganism,
but with modifications to suit present needs and laws.
New Reformed Druids of North America: A title used on two
groups in the 70s. The first groups, composed of Carleton
Archdruids, were interested in greater communications. The
second groups were predominately interested in NeoPaganism.
New Reformed Druids of South America: The hypothetical
name of any future Druid group that would be formed in
South America.
New York Grove #1: A mid 60s grove founded in New York.
RDNA
New York Grove #2: A mid 70s grove founded in New York.
RDNA
NRDNA: Abbreviation for New Reformed Druids of North
America
Oak Eve and Oak Day: HDNA term. Sunset Sat to sunrise Sun
and Sunrise Sun to Sunset Sun.
Oberon: A Special Order dedicated to bards.
OBOD: An abbreviation for a British Meso-Druid group called
the Order of Bards, Ovates and Druids.
odm: order of druids minor
ODNA: Orthodox Druids of North America
Oimelc: A major festival of Druids near Feb. 1st, to mark the
weakening of winter, stirrings of new life, and poetry. Also
called Imbolc or Candlemas.
Olive Eve and Olive Day: HDNA term. Sunset Thursday to
Sunrise Friday and Sunrise Friday to Sunset Saturday.
OMS: Order of the Mithril Star
Order: A group of Druids dedicated to a purpose. A term used to
indicate a ritual, as in Order of Worship or Order of
Consecration.
Order of the Mithril Star: OMS, an offshoot of Church of All
Worlds that follows “Stranger in a Strange Land”, joined up
with RDNA in 2000.
Order of Worship: The generic ritual of the Reform, which
comes in three major forms: Winter, Summer and Festivals.
Orthodox Druids of North America: A group of mid 70s Druids
dedicated to ancient Irish Druidism.
Paleo-Druidism: Isaac's term for the ancient Druids of Europe.
Paleo-Pagan: The original pagans of a culture that haven't been
monotheized.
Patriarch: A man in charge of a Higher Order or Special Order.
PCoAD: Provisional Council of ArchDruids.
Pine Eve and Pine Day: HDNA term. Sunset Wednesday to
Sunrise Thursday and Sunrise Thursday to Sunset
Thursday.
570
Preceptor: A Druid of at least 2nd Order, who plays an important
role in taking care of Business matters and answering the
Catechism of the Waters in the Order of Worship.
Priest: A member of the Third Order.
Priestess: A Third Order Druid who also happens to be female.
Protogrove: A 70s concept of the NRDNA, for starting groves
that haven't acquired a Third Order Druid yet.
Provisional Council of ArchDruids: A collection of mid 70s
Druids who sought to establish greater communication
between groves in the Reform.
Puck: A Special Order dedicated to Mischief and Tomfoolery.
RDNA: An abbreviation for Reformed Druids of North America.
RDNAtalk: An on-line mailing list by Mike Scharding at
yahoogroups.com that began in 2000 and grew to 140
members in 2003 and is probably still continuing.
Rede: A Wiccan version of the Golden Rule.
Reform, The: A collective term to included all the branches of
Reformed Druidism.
Reformed Druid: A member of any branch of the Reform, at
least of the First Order.
Reformed Druids of North America: A term for the movement
until 1976, when it came to indicate a branch of the Reform
which did not see Neo-Paganism as its primary source of
inspiration and stayed very anarchic. Abbreviated as
RDNA.
Reformed Druidism: The pursuit of the Reform.
Ribbons: Common symbols of a Druid's membership in a Higher
Order or Special Order.
Rowan Eve and Rowan Day: HDNA term. Sunset Tuesday to
Sunrise Wednesday and Sunrise Wednesday to Sunset
Wednesday.
Sacrifice: An offering given during the Order of Worship. Only
vegetation, fungi and lichen are acceptable sacrifices within
the Reform. Oak leaves are especially popular.
Samhain: A major Druid festival near Nov. 1st. Marks the end of
the Summer half and beginning of Winter half. It focuses on
death and endings and births and beginnings.
Samradh: one of the four seasons of the year. Summer. From
Beltane up to Lughnasadh.
San Diego Grove: A late 70s Grove in California.
Schismatic Druids of North America: A mid 70s group that
sought members with an exclusive alliance to the NeoPagan movement.
SDNA: Schismatic Druids of North America.
Second Order: A later step in the Druid "hierarchy' for Druids
who see Druidism as being an important part of their life.
Preceptors must come from the Second Order or higher.
Sequoia Sempervirons: The hymn of the OMS by Leslie Fish.
Seren Saith Pigfain: An OMS symbol of seven pointed star
encircled by a snake biting its own tail.
Server: A helper to the ArchDruid, who carries the cup in the
Order of Worship. Must be of at least the First Order.
Sigil: The Druid Sigil of a circle with two vertical lines passing
through it.
Sirona: A Higher Order (7th) dedicated to rivers and streams.
Smiley Affair: Richard Smiley’s Attempt to dodge the draft by
arguing exemption because of priesthood.
Solstice: A time when the days are the longest or shortest. A time
for Druidic festival.
Southern Shores Grove: An early 70s Grove of the RDNA and
NRDNA in California.
Special Orders: Essentially new Orders of Priesthood devised
outside the structure of the 10 original Higher Orders.
Special Orders often have a Patriarch or Matriarch.
Stanford Grove: An early 70s grove of the RDNA in California.
State of the Grove: A special letter sent out by Carleton
Archdruids upon retirement. Copies should be sent to the
Council as a whole. Reimbursement may be requested.
Summer: A Druidic period of time between May 1st and Nov.
1st, during which it is warm and the Waters of Life can be
shared.
Suzuki: A special order dedicated to meditation and mature
training in Martial arts.
TANSTAAFL: There is no such thing as a free lunch.-Heinlein.
Taranis: A Higher Order (eighth) dedicated to Thunder. Never
established.
Tellit: A prayer shawl worn by Hasidic Druids of North America.
Te-Mara: Commentary upon the Mish-mash, derived from Hair
Pull sessions by HDNA.
Third Order: The Order of Priesthood in the Reform. A member
of the Third Order.
Thuser: An OMS term for an incense holder.
Track: ADF term. There are 13 different tracks of study in the
ADF seminary program, ranked in level of difficulty from 1
(easy) to 5 (Phd).
UAOD: An abbreviation for United Ancient Order of Druids.
United Ancient Order of Druids: A worldwide fraternity of
men.
Uncouth: Something that is disagreeable to Hassidic Druids.
Vigil: The overnight period of meditation taken by a Third Order
candidate, while preparing for entry into the Third Order.
Waters-of-Life: A liturgical drink used in the Summer to mark
Siblinghood between Druids.
Waters-of-Sleep: A liturgical drink used in the Winter to mark
Siblinghood between Druids.
Water Sharing: An OMS term of brotherhood.
Whang: A non-alcoholic form of Waters of Life, using Tang and
Water.
Wheel of the Year: The cycle of the eight festivals of Druidism.
Wicca: The religion of the Wiccans
Wiccan: A believer in Wicca or used as an adjective. Read
"Drawing Down the Moon".
Winter: The Druidic period of time between Nov. 1st and May
1st, during which it is cold and the Waters of Sleep can be
shared and no ordinations take place.
Witch: A believer in Wicca.
Witchcraft: The activity of a Witch.
Yule: another term for the winter solstice celebration.
ZDNA: Zen Druids of North America.
YOW: Year of Worship. Same as Y.R.
Y.R. : Year of Reform, dating from Year 1 beginning on May 1
1963.
Ysbrid Cynefin: An OMS term for a ritual pet.
Zen Druids of North America: The Evergreen and Greenwood
Groves of Washington state.
571
Standard Literary Abbreviations
When quoting Druidic literature, it may be appropriate to
establish a standard code for referring to various works. Please
don't use the abbreviations in general literature, because no one
will know what you are talking about. Use them only in academic
papers, and only with an accompanying table at the beginning of
the essay. Standard bible notation is used in the Reform. An
example, to refer to verse ten of Chapter three of Book of
Customs, you would write Cust. 3:10. Half jokingly (i.e. no one
uses them), here are my recommended abbreviations:
Adapt: The Epistle of Adaptation (Apocrypha)
Alyx: The Epistle of Alyx (Apocrypha)
Answers: The Book of Ultimate Answers
Al.E. : The Alphabet Epistle (Apocrypha)
Ar.E : The Arch Epistle (Apocrypha)
ARDA : A Reformed Druid Anthology
A.R. : Albion’s Response (Apocrypha)
A.T. : Albion’s Thoughts (Apocrypha)
A.R.A.: A Rebuttal to Albion (Apocrypha)
A.R.C.: A Rebuttal to Cross (Apocrypha)
A.F.S.: The Apology for Simplicity (Apocrypha)
A.W.D.: A Whole of Druidry (Apocrypha)
B.A.D.: Being a Druid (Apocrypha)
B.A.D.F.: Beginning of ADF (Apocrypha)
B.A.S. : Balance and Synthesis (Apocrypha)
B.C.R. : The Book of Cattle Raids (DLS)
B.J.B. : The Book on John Burridge (DLS)
B.L.: The Book of Lacunae (Apocrypha)
B.L.T. : The Book of the Laundry Think-tank (DBS)
B.A.J.K. : The Books of the African Jedi Knight
B.O.B. : The Book of Bards
B.O.B.T. : The Book of the Boring Times (DBS)
B.O.M.B. : The Book of Mr. Boring (DBS)
B.O.C. : The Book of Changes (Apocrypha)
B.O.F. : The Book of Fire (DLS)
B.O.G. : The Book of Games (DBS)
B.O.O. : The Book of Opposition (DLS)
Books: The Book of Books (DLS)
B.O.Q. : The Book of Q (DRS)
B.O.S. : The Book of Samhain (DBS)
B.O.St. : The Book of Stones (DLS)
B.O.St.2 : The Book of Stone, Part 2 (DRS)
B.O.T. :The Book of the Thirtieth Anniversary (DBS)
B.O.Y. : The Book of Years (DLS)
B.P. : The Book of Paul (DLS)
B.P.S. :The Book of Post Scripts (DLS)
B.V. : The Book of Vigils (DLS)
B.V.2: The Book of Vigils Part Two (DRS)
C.F.M: The Codex Form Missive (Apocrypha)
Con. : Considdur the Alternatives
Coalition. : The Coalition Council of Dalon Ap Landu's records
Cus. : Book of Customs in DC(R)
Cup : A Cup Filled to the Brim with Druidism (Apocrypha)
D.A.T.: Druidism and Truth (Apocrypha)
D.B.S. : The Dead Bay Scrolls
B.E. : The Balanced Epistle (Apocrypha)
D.E.T. : Das Edda Todvolkfortgeshritten (DBS)
D.L.S. : The Dead Lake Scrolls
D.X.: Druidaxta (Apocrypha)
DC(E) : The Druid Chronicles (Evolved)
DC(R) : The Druid Chronicles (Revolved)
Dream: The Book of the Gream Dream (DLS)
D.T.F. : The Discourse of Thomas the Fool (Apocrypha)
E.A. : The Epistle of Amanda (Apocrypha)
E.C. : The Early Chronicles in DC(R)
Figure 18 Cross country skiing at Carleton
in early spring 1950s.
572
E.D.C. : Epistle of David the Chronicler (Apocrypha)
E.E. : The Epistle of Ellen (Apocrypha)
E.2.E.: The Epistle to the Encyclopedist (Apocrypha)
E.M. : The Epistle of the Myopians (Apocrypha)
E.M.S. : The Epistle of Mid Summer (Apocrypha)
E.R.S. : The Epistle of the Rising Sun (Apocrypha)
E.N. : The Epistle of Norman (Apocrypha)
E.O.C.: The Epistle of Corwin (Apocrypha)
E.O.S.: The Epistle of Stephen (Apocrypha)
E.O.G.: The Epistle of Gruntwork (Apocrypha)
E.R. : The Epistle of Richard (Apocrypha)
E.Rn. : The Epistle of Renny (Apocrypha)
E.R.N.: The Epistle of Ric of the North (Apocrypha)
Eric: The Epistle of Eric (Apocrypha)
E.S.: The Epistle of Sally (Apocrypha)
E.T.D.: Ein Tanz Dream (DRS)
Faith : The Book of Faith (Aporcrypha)
F.F.: Fisher’s Farewell (Apocrypha)
F.E.I. : The First Epistle of Isaac (Apocrypha)
F.E.R. :The First Epistle of Robert (Apocrypha)
F.T.C. : The Farewell to Tom Cross (Apocrypha)
F.W.F.W.: Freedom Within Freedom Without (Apocrypha)
G.B.1 : Green Book, volume one
G.B.2 : Green Book, volume two
G.B.3. : Green Book, volume three Ect.
G.O.H: The Gift of Horses (Apocrypha)
G.R.T. : Gobbledegook and Red Tape (Apocrypha)
History. : General History of Reformed Druidism in America
H.O.L. : The History of Legitimacy (DRS)
I.D.A. : International Druid Archives
Law : Book of Law in DC(R)
L.C. : The Later Chronicles in DC(R)
L.E. : Letters to the Editor (Apocrypha)
L.E.R.: Last Epistle of Robert (Apocrypha)
L.M.B. : Letter to My Brothers (Apocrypha)
LNAD: Lessons for a New Arch Druid (Apocrypha)
L.T. : Leabhar Toirbhealbhaigh (Apocrypha)
M.A.R.M.D: Musings of an Ancient Religion in a Modern World
Med. : Book of Meditations in DC(R)
M.E.M.D.: The Mini-Epistle of Michelle the Dark (DRS)
M.F.E.: Mike’s Farewell Epistle (Apocrypha)
M.I.: Missionary Imposition (Apocrypha)
Mish. : The Mishmash of Hasidic Druidism
M.M.M.: Mike’s Mini-Missive (Apocrypha)
M.W.F.W.D.N.F.U.: Messing with forces we do not fully
understand (Carleton slogan)
O.F.F. : Outline of the Foundation of Fundamentals (Apocrypha)
O.L.G. : Open Letters to the Grove (Apocrypha)
P.C.P.: Post Carleton Perplexations (Apocrypha)
P.E.M.: Parenthetical Epistle of Michael (Apocrypha)
P.O.B.: The Poems of Brad (DRS)
P.O.Ch.: The Poems of Chris (DRS)
P.O.C.: The Poems of Corwin (DRS)
P.O.I. : The Poems of Irony(DRS)
P.O.M. : The Poems of Merri (DRS)
P.R.: The Polite Refusal (Apocrypha)
Poetry V1 :The Book of Poetry Volume 1
Poetry V2 : The Book of Poetry Volume 2
Poetry V3 : The Book of Poetry Volume 3
Record. : Record of the Council of Dalon Ap Landu
R.D. : The Reply of David (Apocrypha)
R.O.D: The Reply of the Other David (Apocrypha)
R.O.R.: The Reply of Richard (Apocrypha)
R.T.M.: The Replies to Mairi (Apocrypha)
Sam: The Epistle of Sam (Apocrypha)
S.B. : Speaking of Beliefs (Apocrypha)
S.C.: The Silent Cacophony (Apocrypha)
Serm: The Book of the Sermon (DRS)
S.L.: The Sigil Letters (Apocrypha)
S.E.D.: The Spring Equinox Diatribe (Apocrypha)
S.E.E.: The Second Epistle of Ellen. (Apocrypha)
S.E.I. : The Second Epistle of Isaac (Apocrypha)
S.E.R. : The Second Epistle of Robert (Apocrypha)
S.O.J.S.: The Soul of Juliana Spring (DRS)
S.O.R.: The Sociology of the RDNA (DRS)
S.S.: Sacrificial Sentiments (Apocrypha)
T.E.J.: The Tree Epistle of John (DRS)
T.E.R. : The Third Epistle of Robert (Apocrypha)
T.M. : The Te-Mara: Commentaries on the Mishmash
T.O.C.: Thoughts on Chaos(Apocrypha)
T.O.D.: Thoughts on Discord (Apocrypha)
X.L.: The Exile Letters (Apocrypha)
W.A.D.: What are Druids? (Apocrypha)
W.B.S.: Wind Borne Seeds (Apocrypha)
W.H.: The Wild Hunt (DRS)
W.K.: The Winter King (DRS)
W.L.L.U: When Leaves Leave Us (Apocrypha)
W.T.F. : Wisdom of Thomas the Fool (Apocrypha)
W.W.C.R.: Why are We Called Reformed? (Apocrypha)
4 E.I. : Fourth Epistle of Isaac (Apocrypha)
5 E.I. : Fifth Epistle of Isaac (Apocrypha)
6 E.I. : Sixth Epistle of Isaac (Apocrypha)
Abbreviations of Titles
AD or Adr Arch Druid or Arch Druidess
An. Angus
Ba. Bambi
Be. Belenos
Br. Braciaca
Brt. Brigit
CoCoDAL Coalition Council DAL
CoDAL Council of DAL
DAL Dalon Ap Landu
Dn. Danu
DDT Doctor Druid Textology
Di. Diancecht
Em. Earth Mother
Gr. Grannos
He. Hermes
Hp. Hephasteus
Lr. Llyr
Ob. Oberon
ODAL Order of Dalon ap Landu
odm. order of druids minor
P-R. Pack Rat
Pr. Preceptor
Si. Sirona
Su. Suzuki
Ta. Taranis
Vol. Volcano
Figure 19 Monument Hill 1998.
573
Standard Letter Format
Standard Committee Format
By David Frangquist, 1966
Non-official, of course.
Non-official, of course.
REFORMED DRUIDS OF NORTH AMERICA
COUNCIL OF BELENOS
CARLETON GROVE
12 October, 1966
11 October, 1966
Dear Reverend Brother-in-the-Mother John:
Report of the Committee on Formats
This is a standard format letter for the Reformed Druids of
North America. The Heading should always be typed as shown.
The second line may indicate either a Council or a Grove. In
letters between priests, a Council or Order which they have in
common should be indicated. Any Druid may use the name of his
Grove; members of missions who have no Grove may use the
line “PEACE! PEACE! PEACE!” Official or semi-official
business of a Council or Grove should have the appropriate
heading for that Council or Grove.
1. This is a standard format for reports by committees and
officers.
2. The heading shows the organization which appointed the
committee, and to which it is therefore reporting. The same is
true for officers: they are reporting to the organization which
elected them, and so that organization is shown in the heading.
There are two exceptions;
a. The Arch-Druid is elected by the Carleton Grove, but he
must make an annual report to the Council of Dalon Ap
Landu.
b. the Patriarch may from time to time issue reports to their
councils, although they are in fact elected by the next lower
council.
The council to which the report is being made is shown in the
heading.
The date may be written as shown, if it is desired to use a
civil date. In less formal correspondence, a traditional Druid date
may be used; a Druid date is written lite this: Wednesday, 73
Foghamhar.
The above salutation is used by priests or priestesses
addressing priests. When priestesses are addressed, the word
“Brother” is changed to “Sister.” The first name is always used.
Correspondence from or to a Druid of the 1st or 2nd Order simply
drops the word “Reverend.” Any letter to a non-member would
use a standard business letter salutation.
3. Paragraphs are numbered for easy reference. The number
is indented five spaces.
4. The difference between the report of an officer and the
report of a committee is in the use of the closing certification
paragraph. A certification paragraph is always used when the
chairman of a committee is reporting the opinion of the
committee, as is shown below. It is never used in the report of an
officer, who needs simply to sign his name and office.
Certification paragraphs are not numbered.
Paragraphs should always be indented five spaces.
It is important that the closing agree with the heading. If a
Grove is indicated, the writer should show his position in the
Grove: his office, or if he holds none, his Order. If a council is
indicated, he should indicate “priest,” “priestess,” or “Patriarch,”
as the case may be. In order to indicate an Order, the line “Of the
____ Order” is used. The Arch-Druid of Carleton should be
careful to use the appropriate heading – either “Carleton Grove”
of “Council of Dalon Ap Landu” – depending on the business
being conducted; in either case he signs the letter “Arch-Druid of
Carleton.” The closing always begins “Yours in the Mother,” at
the center of the page, three lines below the body of the letter.
I certify that the above is a true and accurate copy of the
report of the (majority/unanimous) opinion of the committee.
/s/
Winston Churchill
Chairman
(SAMPLE IN STANDARD FORMAT)
/S/
David A. Frangquist
Patriarch
(Note these four standard formats were written in mock formality
by David Frangquist while typing up manuals for the military,
apparently. The are guides that might help, but not official.)
574
Standard Council Resolution Format
Standard Constitution Format
Non-Official, of course.
Unofficial, of course.
_____________ GROVE
COUNCIL OF DALON AP LANDU
13, October, 1966
14 October, 1966
Report of Resolutions
Constitution of the Reformed Druids of North America at ____
12 October, 1966
Article I The name of this organization shall be the Reformed
Druids of North America at ___________.
Interpreted:
FORMATS
a) That this is a standard format for the reporting and
recording of Reformed Druid resolutions.
b) That the heading shows the name of the council or grove
adopting the resolution. The date in the heading is the date
of publication of the resolutions. Resolutions from several
different dates may be published under one publication date.
c) That resolutions are organized by date, section and
clause. The sections are not numbered but are given titles.
Clauses are indicated by letters. The proper way to refer to
this clause is “12 October, 1966, Formats, c).”
d) That sections are written in block form, indented 5 spaces
from the left margin. Titles of sections are underlined.
e) That resolutions may be either “interpreted” or “voted.”
Interpretations are simply clarifications of already existing
traditions. Resolutions which are voted are new policies
and original decisions. Each clause of an interpretation
begins with the word “that;” each clause of a “voted”
resolution begins with the word “to.”
Article II Any (resident of/student at/etc.) _________ may
become a member of this organization upon presenting a petition,
which may be oral, stating that he believes in the Basic Tenets of
Article III The Basic Tenets of North American Reformed
Druidism are these:
1) North American Reformed Druids believe that one of the
many ways in which the object of man's search for religious truth
can be found is through Nature, the Earth-Mother.
2) North American Reformed Druids believe that Nature,
being one of the primary concerns in man's life and struggle, and
being one of the Objects of Creation, is important to man's
spiritual quests.
Article IV There shall be (#) officers of the Reformed Druids of
North America:
1) The Archdruid must be at least a third-order North
American Reformed priest. He shall preside over all meetings.
2) The Preceptor must be at least a second-order North
American Reformed Druid, shall assist in services, and shall be
the principal officer in the secular arm of this organization.
4) (Provision may here be made for such other officers as may
be needed.)
Sections
That there may be more than one section under one date.
13 October, 1966
Voted:
Standardization
a) To recommend to all Druid organizations that they adopt
this format for reporting and recording resolutions.
b) To require that all reports of resolutions be followed by
this certification paragraph.
Article V Elections of officers shall be held annually, in (month).
(Here may be specified the method, i.e. voice vote, ballot, etc.)
Only those qualified to hold the posts may be nominated for them.
I certify that the above is a true and accurate copy of
resolutions adopted by the Reformed Druids of North America (at
_______/Council of _____).
Article VI This Constitution may be attended by a majority vote
in two consecutive meetings of this organization. A quorum,
which shall be (fraction) of the members, must be present at each
meeting.
/S/
Thomas Becket
Arch-Druid of Carleton
I certify this to be a true and accurate copy of the Constitution of
the Reformed Druids of North America at ______, read and
approved at two consecutive meetings.
/S/
John Doe
Arch-Druid
575
5. To find a Druid date from a Gregorian one in the
accompanying chart, find the Gregorian date on the bottom line of
the appropriate box, and read off the Druid date from the top. To
go the other way, reverse the process. During Earrach in leap
years, use the middle line for Gregorian dates rather than the
bottom line [one can also use the chart in calculating &
Deciphering Druid Dating".]
6. The following mnemonic may prove useful: "89 days
hath Earrach; all the rest have 92."
7. The Druid dates for Mid-Summer and Mid-Winter [and,
of course, the Equinoxes] vary, of course, depending on when
they fall. Consult an almanac to find the time of the solstice [or
equinox]- the Gregorian date is not enough, because the Druid
date will depend on whether the solstice falls before or after
sundown: if before, the Druid date is the one the chart gives for
the Gregorian date: if after, the Druid date is the next date on the
chart. (Clear?)
8. The Druid Week begins at 1:00 pm Saturday, or as soon
thereafter as the Archdruid makes it to the service. (This was the
traditional time of the regular weekly service at Carleton.) If there
is a lot of snow on the ground, there are no Druid weeks.
9. The Druid Year begins at Samhain, much as the Druid
Day begins at sundown. Samhain was such an important festival
that the early Christian Church shrewdly invested November 1
with the power of not any one particular patron saint, but of "All
Saints." In ancient time, Samhain did not in fact belong to either
the old year or the new year; it was a day "outside of years" when
supernatural forces ordinarily kept in check could come out to
raise havoc, and could also be questioned for divinatory purposes.
This gave rise both to Hallowe'en and to the expression "a year
and a day" - the time required for a full year to pass.
10. But the Year of Worship (YOW) or Year of the Reform
(YR) used by Reformed Druids for dating purposes begins at
Beltaine. This gives us two "New Year Days", marking opposite
ends of the year. Beltaine and Samhain have always been the two
highest days of the year. (Man, through his temporal limitation,
can hardly resist the urge to mark fundamentally continuous
things with beginnings and endings. The Druid Sign itself
imposes upon the endless cycle of eternity (or upon the orb of the
world) two human , finite lines. In a very real sense, the two finite
lines encompass the entire human condition.)
11. Reformed Druid Worship began on Beltaine 1963, and
the early record in the Carleton Grove Archives clearly indicate
that the founders considered "YOW I" to have run from Beltaine
1963 to Beltaine 1964. (There is a minor difficulty that EC 1:7-8
seems to imply that some services were actually held in the month
before Beltaine 1963 - but who am I to gainsay the Founders?).
Let the Gregorian Year=n. For days between and including Jan 1
and April 30th use YOW=(n-1963). But for days between and
including May 1 to Dec 31st use YOW=(n-1962): February 29,
1976 = 29 Earrach XIII and July 4, 1976 = 65 Samradh XIV
12. There remains, finally, the notion of Druid Standard
Time. Alas, there is nothing official about this, but it is universal
among Druids: their sundials seem to run hours behind everybody
else's (Cf. items 3 & 8 above.).
SECTION EIGHT:
The Druid Calendars
1996 Introduction
Over the years, two or more calendars have developed and
been adopted by the different branches of the Reform. They boil
down to two systems; one for Carleton & the RDNA and one for
Berkeley & the New RDNA, SDNA & HDNA.
The difference, is that while both systems acknowledge
Samhain (Nov. 1st) to be the normal beginning of the Celtic year,
it is the Berkeley calendar which counts the years since the
Foundation of the Reform to the Samhain that occurred before
May 1st 1963, which is the first day an official RDNA ritual took
place, thus beginning their year-count with Nov. 1st, 1962. The
Carletonian year-count begins with May 1st, 1963. This ends up
with two different year-counts being used to Druidically date
documents, books and letters. Another difference is that the
original RDNA didn't recognize the Equinoxes, giving them
originally 6 High Days; although the current Carleton Druids do
recognized them now. I will respectfully present each system
separately, beginning with the Carleton Calendar.
The Carleton Dating
System and Calendar
(and other timely matters)
Assembled for the reader's delectation and edification by
Dick Shelton, self-appointed
Chronographer to the Reform.
Instructions for Use:
1. Draw the Druid Sign on the ground. Enter it. Compose
your thoughts. Marshal your cognitive faculties: dealing with the
Druid Calendar is no mean undertaking!
2. The four Quarter Days are Samhain, Oimelc, Beltaine,
and Lughnasadh. These are the first days of the four Quarters
(respectively, Geimredh, Earrach, Samradh, and Foghamhar), and
they correspond to November 1, February 1, May 1, and August
1. The Quarter Days, together with the Solstices (Mid-Summer
and Mid-Winter), are the high feast days of Reformed Druidism
3. But the Druid Day begins at sundown on the previous
day. Thus Samhain - Day 1 Geimredh = sundown Oct. 31 to
sundown Nov. 1. (This is absolutely the only aspect of Reformed
Druidism in which Druids are early.)
4. In the matter of leap years, the Reform follows the
Gregorian reform. (Who can resist a Reform?) Every year
divisible by 4 is a leap year, except those years divisible by 100
are not leap years unless divisible by 400. (Thus 1976 and 2000
are leap years, while 1977 and 1900 are not.) The Druid leap year
day is 90 Earrach (or Day 90 of Earrach) - Primarily because the
Gregorian Day (Feb. 29th) falls during Earrach; so to make 1
Samradh fall on May 1 there isn't much choice!
[Charts continued on next pages]
576
Charts to Determine Year of Reform
Starting on
Start of y.r.
Starting on
Start of y.r.
May 1, 1959
4 b.r.
May 1, 2005
43 y.r.
May 1, 1960
3 b.r.
May 1, 2006
44 y.r.
May 1, 1961
2 b.r.
May 1, 2007
45 y.r.
May 1, 1962
1 b.r.
May 1, 1963
1 y.r
May 1, 2008
46 y.r.
May 1, 1964
2 y.r.
May 1, 2009
47 y.r.
May 1, 1965
3 y.r.
48 y.r.
May 1, 1966
4 y.r.
May 1, 1967
5 y.r.
May 1, 1968
6 y.r.
May 1, 1969
7 y.r.
May 1, 1970
8 y.r.
May 1, 1971
9 y.r.
May 1, 1972
10 y.r.
May 1, 1973
11 y.r.
May 1, 1974
12 y.r.
May 1, 1975
13 y.r.
May 1, 1976
14 y.r.
May 1, 1977
15 y.r.
May 1, 1978
16 y.r.
May 1, 1979
17 y.r.
May 1, 1980
18 y.r.
May 1, 1981
19 y.r.
May 1, 1982
20 y.r.
May 1, 1983
21 y.r.
May 1, 1984
22 y.r.
May 1, 1985
23 y.r.
May 1, 1986
24 y.r
May 1, 1987
25 y.r
May 1, 1988
26 y.r
May 1, 1989
27 y.r
May 1, 1990
28 y.r
May 1, 1991
29 y.r
May 1, 1992
30 y.r
May 1, 1993
31 y.r
May 1, 1994
32 y.r
May 1, 1995
33 y.r
May 1, 1996
34 y.r
May 1, 1997
35 y.r.
May 1, 1998
36 y.r.
May 1, 1999
37 y.r.
May 1, 2000
38 y.r.
May 1, 2001
39 y.r.
May 1, 2002
40 y.r.
May 1, 2003
41 y.r.
May 1, 2010
May 1, 2011
May 1, 2012
May 1, 2013
May 1, 2014
May 1, 2015
May 1, 2016
May 1, 2017
May 1, 2018
May 1, 2019
May 1, 2020
May 1, 2021
May 1, 2022
May 1, 2023
May 1, 2024
May 1, 2025
May 1, 2026
May 1, 2027
May 1, 2028
May 1, 2029
May 1, 2030
May 1, 2031
May 1, 2032
May 1, 2033
May 1, 2034
May 1, 2035
May 1, 2036
May 1, 2037
May 1, 2038
May 1, 2039
May 1, 2040
May 1, 2041
May 1, 2042
May 1, 2043
May 1, 2044
May 1, 2045
May 1, 2046
May 1, 2047
May 1, 2004
42 y.r.
577
49 y.r.
50 y.r.
51 y.r.
52 y.r.
53 y.r.
54 y.r.
55 y.r.
56 y.r.
57 y.r.
58 y.r.
59 y.r.
60 y.r.
61 y.r.
62 y.r.
63 y.r.
64 y.r.
65 y.r.
66 y.r.
67 y.r.
68 y.r.
69 y.r.
70 y.r.
71 y.r.
72 y.r.
73 y.r.
74 y.r.
75 y.r.
76 y.r.
77 y.r.
78 y.r.
79 y.r.
80 y.r.
81 y.r.
82 y.r.
83 y.r.
84 y.r.
85 y.r.
Charts to Determine Day of the 4 Druid Seasons
Samradh
Foghamhar
Begins
Now
01
May
Samradh
July
Samradh
June
01
62
01
32
02
02
63
02
03
03
64
03
04
04
65
04
05
05
66
06
06
07
August
01
Begins
Now
01
33
02
02
02
34
03
03
03
35
04
04
04
05
36
05
05
05
67
06
37
06
06
06
07
68
07
38
07
07
07
08
08
69
08
39
08
08
08
09
09
70
09
40
09
09
09
10
10
71
10
41
10
10
10
11
11
72
11
42
11
11
11
12
12
73
12
43
12
12
12
13
13
74
13
44
13
13
13
14
14
75
14
45
14
14
14
15
15
76
15
46
15
15
15
16
16
77
16
47
16
16
16
17
17
78
17
48
17
17
17
18
18
79
18
49
18
18
18
19
19
80
19
50
19
19
19
20
20
81
20
51
20
20
20
21
21
82
21
52
21
21
21
22
22
83
22
53
22
22
22
23
23
84
23
54
23
23
23
24
24
85
24
55
24
24
24
25
25
86
25
56
25
25
25
26
26
87
26
57
26
26
26
27
27
88
27
58
27
27
27
28
28
89
28
59
28
28
28
29
29
90
29
60
29
29
29
30
30
91
30
61
30
30
30
31
31
92
31
578
01
Geimredh
Foghamhar
Sept
Begins
Now
Nov.
32
01
01
01
33
02
02
02
34
03
03
35
04
36
Foghamhar
Oct.
Geimredh
Dec.
62
01
01
01
63
02
32
02
03
64
03
33
03
04
04
65
04
34
04
05
05
05
66
05
35
05
37
06
06
06
67
06
36
06
38
07
07
07
68
07
37
07
39
08
08
08
69
08
38
08
40
09
09
09
70
09
39
09
41
10
10
10
71
10
40
10
42
11
11
11
72
11
41
11
43
12
12
12
73
12
42
12
44
13
13
13
74
13
43
13
45
14
14
14
75
14
44
14
46
15
15
15
76
15
45
15
47
16
16
16
77
16
46
16
48
17
17
17
78
17
47
17
49
18
18
18
79
18
48
18
50
19
19
19
80
19
49
19
51
20
20
20
81
20
50
20
52
21
21
21
82
21
51
21
53
22
22
22
83
22
52
22
54
23
23
23
84
23
53
23
55
24
24
24
85
24
54
24
56
25
25
25
86
25
55
25
57
26
26
26
87
26
56
26
58
27
27
27
88
27
57
27
59
28
28
28
89
28
58
28
60
29
29
29
90
29
59
29
61
30
30
30
91
30
60
30
92
31
61
31
579
Earrach
Geimredh
Jan.
Earrach
March
Begins
Febr.
Earrach
April
62
01
29*
01
01
01
60*
01
63
02
30
02
02
02
61
02
64
03
31
03
03
03
62
03
65
04
32
04
04
04
63
04
66
05
33
05
05
05
64
05
67
06
34
06
06
06
65
06
68
07
35
07
07
07
66
07
69
08
36
08
08
08
67
08
70
09
37
09
09
09
68
09
71
10
38
10
10
10
69
10
72
11
39
11
11
11
70
11
73
12
40
12
12
12
71
12
74
13
41
13
13
13
72
13
75
14
42
14
14
14
73
14
76
15
43
15
15
15
74
15
77
16
44
16
16
16
75
16
78
17
45
17
17
17
76
17
79
18
46
18
18
18
77
18
80
19
47
19
19
19
78
19
81
20
48
20
20
20
79
20
82
21
49
21
21
21
80
21
83
22
50
22
22
22
81
22
84
23
51
23
23
23
82
23
85
24
52
24
24
24
83
24
86
25
53
25
25
25
84
25
87
26
54
26
26
26
85
26
88
27
55
27
27
27
86
27
89
28
56
28
28
28
87
28
90
29
57
29
(29)
(29)
88
29
91
30
58
30
89
30
92
31
59
31
* Remember to add one to each number in this
leap years.
580
column during
The Berkeley Dating System
Common Era
Day Before S. 1961
Day Before S. 1962
Samhain 1962
Day After S. 1962
Day After S. 1963
Day After S. 1964
Day After S. 1965
Day After S. 1966
Day After S. 1967
Day After S. 1968
Day After S. 1969
Day After S. 1970
Day After S. 1971
Day After S. 1972
Day After S. 1973
Day After S. 1974
Day After S. 1975
Day After S. 1976
Day After S. 1977
Day After S. 1978
Day After S. 1979
Day After S. 1980
Day After S. 1981
Day After S. 1982
Day After S. 1983
Day After S. 1984
Day After S. 1985
Day After S. 1986
Day After S. 1987
Day After S. 1988
Day After S. 1989
Day After S. 1990
Day After S. 1991
Day After S. 1992
Day After S. 1993
Day After S. 1994
Day After S. 1995
Day After S. 1996
Day After S. 1997
Day After S. 1998
Day After S. 1999
Day After S. 2000
Day After S. 2001
Day After S. 2002
Day After S. 2003
Day After S. 2004
Day After S. 2005
Day After S. 2006
Day After S. 2007
Day After S. 2008
Day After S. 2009
Day After S. 2010
Day After S. 2011
Day After S. 2012
Day After S. 2013
Day After S. 2014
Day After S. 2015
Day After S. 2016
Years among the RDNA at Carleton are dated from the first
official Reformed Druid service at Carleton in May 1963.
Archdruid Robert Larson, who founded Berkeley in 1968 after
leaving Carleton in 1965, chose to follow the Celtic custom and
dated the First Year of the Reform to the Samhain (Nov. 1st) of
the 1962. Thus among the NRDNA, the year beginning the day
after Samhain 1962, is the First Year of the Reform, or "1 y.r."
and the year running from the day after Samhain 1963 to the day
before Samhain 1964 is really 2 y.r., etc. The year in which the
Druid Chronicles (Evolved) were prepared, November 1975
through October 1976, was the Fourteenth Year of the Reform (14
y.r.).
Naturally the years run backwards as well. Fortunately,
unlike the civil calendar, the Druid calendar has a Zero date
(Samhain 1962) which belongs to neither the Years of the Reform
(y.r.) nor the years Before the Reform (b.r.). Let n be the
Gregorian year. When the day of the year is on or between Nov
1st Dec 31st use Y.R.=(n-1961). When the day is on or between
Jan 1st and Oct. 31st use y.r.=(n-1962). A simple graph for
converting from civil history to New Reformed Druid history
appears below. In the list below, "S" stands for Samhain
Figure 20 A Druid in Lower Arb by the
100 Acres of natural tall-grass prairie, 2001.
Figure 21 Lyman Creek in Upper Arb, 2003.
581
New RDNA Era
2 b.r. ends
1 b.r. ends
Day Between
1 y.r. begins
2 y.r. begins
3 y.r begins
4 y.r begins
5 y.r begins
6 y.r begins
7 y.r begins
8 y.r begins
9 y.r begins
10 y.r begins
11 y.r begins
12 y.r begins
13 y.r begins
14 y.r begins
15 y.r begins
16 y.r. begins
17 y.r. begins
18 y.r. begins
19 y.r. begins
20 y.r. begins
21 y.r. begins
22 y.r. begins
23 y.r. begins
24 y.r. begins
25 y.r. begins
26 y.r. begins
27 y.r. begins
28 y.r. begins
29 y.r. begins
30 y.r. begins
31 y.r. begins
32 y.r. begins
33 y.r. begins
34 y.r. begins
35 y.r. begins
36 y.r. begins
37 y.r. begins
38 y.r. begins
39 y.r. begins
40 y.r. begins
41 y.r. begins
42 y.r. begins
43 y.r. begins
44 y.r. begins
45 y.r. begins
46 y.r. begins
47 y.r. begins
48 y.r. begins
49 y.r. begins
50 y.r. begins
51 y.r. begins
52 y.r. begins
53 y.r. begins
54 y.r. begins
55 y.r. begins
Note that these months do not always start on the same day as
their equivalent civil months.
The Berkeley Calendar
By Isaac Bonewits & Robert Larson, 1975
The Berkeley Calendar is noteworthy as being more
concerned with the Celtic aspects, names, and deities associated
with the festivals, than the Carleton contingent, which did not
concern itself too much with Celticisms. It should be noted that
neither system is necessary.
Druid Time
Reformed Druids of all Branches have a habit of running on
Druid Standard Time (DST), also known as Pacific Sidhe Time,
Central Sidhe Time, etc. DST is always from fifteen minutes to
six hours later that standard civil time, depending upon the
individual Druids involved. In summer, and it would seem,
"energy crises," DST becomes Druid Daylight Time (DDT), also
know as Eastern Druid Time, Mountain Druid time, etc. In DDT
the sunset is put off for an hour. If you can't do this, you'll have to
stick with DST.
The Druid Day begins at sundown of the previous standard
calendar day (the Druid November 1st , for example, begins at
sunset of the evening of October 31st). Among some of the more
ritualistically oriented Druids, the total number of minutes
between sunset and sunrise are divided into twelve equal "hours"
and the same thing is done between the sunrise and sunset;
making it easy to calculate High Noon and Mid-Night every day.
Of course they have to recalculate them every day of the year (or
get a Druid computer to do it for them), but some of them think it
is worth the effort. Others disagree, especially those with electric
watches.
Among the Hasidic Druids, sunset was defined as that
moment at which one could first see three stars in the evening sky
over one's oak grove or through the window of one's chess club.
Refusing to look over the oak grove or blocking the window was
considered uncouth.
MONTH
November
December
January
February
March
April
May
June
July
August
DRUID NAME
MÌ na Samhna
Me-n Geimhridh
Deireadh Geimhridh
MÌ na hOimelc
Me-n Earraigh
Deareadh Earraigh
MÌ na Bealtaine
Me-n Samhraidh
Dearead Samhraidh
MÌ na Lunasa
September
October
Me-n Fumhair
Deireadh Fuhmhair
MEANING
month of Samhain
middle of winter
end of winter
month of Oimelc
middle of spring
end of spring
month of Beltane
middle of summer
end of summer
month
of
Lughnasadh
middle of fall
end of fall
Calculating and Deciphering
Druid Dating Methods
By Mike Scharding, 1996
Occasionally when you receive a letter from an older Druid,
or perhaps you’ll be browsing in archived letters of the past, and
you’ll see a strange garbled sentence, like:
Michael Scharding, Archdruid of Carleton
Day 64 of Geimredh, Year XXXI of the Reform
or
Richard Shelton, Archdruid of Ann Arbor
The Druid Week:
Samhradh 26, XXIII y.r
or
The Druid week begins at sunset on Friday [as opposed to
Saturday at Carleton -ed.] This makes sure of the joyful reception
of the new week by the majority of the populace. Among the
Hasidic and Schismatic Druids, a two day period of rest and
relaxation, was called the "Weekend", also began at this time,
with as big a feast as could be managed. Why they started the
week with a celebration called Weekend is not clear.
The Hasidic Druids also had their own names for the days
and evenings of the week (the "eve" being the night before each
day, naturally) based upon an association of a tree with each day:
Saturday -Birch, Sunday - Oak, Monday - Aspen, Tuesday Maple, Wednesday - Rowan, Thursday - Pine and Friday - Olive.
Thus the Weekend runs from the start of Birch-eve to the end of
Oak-day.
Robert Larson, Archdruid of Berkeley
37th of Earrach, XXI YOW
At first glance you will have no idea of when they were
written, unless they also included the Gregorian date. All this
special dating, as you can guess, is a Druidic form of showing off,
but it is also a way to pause and remember how long we -as an
organization- have been around.
There is a simple method for determining the Year or the
Reform (y.r.) or Year of Worship (YOW), which is the same
thing. One is to note where the person is writing from; are they of
the Carleton Grove or from the NRDNA? This you’ll learn by
researching the Third Order list or by asking them. People from
the Groves of Carleton, Chicago, Ann Arbor, Purdue, Stanford,
New York #1 and New York #2 will probably use the Carleton
Convention of Dating the Year, so call up that chart listed earlier.
If the authors are definitely Neo-Pagans, or if they come from the
Bay Area or West Coast, they are likely to be using the Berkeley
Convention of Dating the Year. But first you must know the day
of the year, before the y.r. can be ascertained in either system.
The Druid Months
May, August, September, October and November are
known by the names here presented in Modern Irish. The other
names were invented by Adr. Robert Larson by analogy to the
autumn months. Larson notes, in 1996, that his guesses were
confirmed by Manx calendar. Manx does not use High days to
denote months and uses Manx equivalents of Tús, Meán, and
Deiredh (beginning, middle, end) with the appropriate season.
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As for deciphering the date that comes before the Year of
the Reform, a few pages earlier have a key to deciphering them.
On that page are gathered 6 minor columns, three major columns
to a page, each column has two vertical rows of numbers in them.
Take for instance the first of the three examples above; Day 64 of
Geimredh. Look back a few pages until you find a major column
with the word Geimredh on its left side. Go up and down on the
left side of that major column until you find the number 64. Then
look on the right side of that major column. You’ll find that Day
64 of Geimredh is the same as January 3rd. Since it was written
by someone from Carleton, the year will be from the Carleton
convention; and Year XXXI (using the formula for Carleton dates
before Beltane) is 1994. The final date is January 3, 1994 of the
common era.
Here are some more conversions to practice deciphering.
Remember leap years.
The Druid Seasons of the Year
This section written by Isaac Bonewits and Robert Larson
for DC(E) contains lots of trivia about the origins of these ancient
festivals. As such, this information could be useful for everyone
in the Reform and can be useful.-MS
The Druid year is divided into four seasons, marked by the
four Major High Days of Samhain, Oimelc, Beltane and
Lughnasadh (see below).
Samhain begins the season of Geimredh (gee-ru), in
Modern Irish an Geimhreadh (uN gee-ru); which is Winter,
running from roughly the beginning of November till the end of
January.
Oimelc begins the season of Earrach (u-RoCH), now an
tEarrach (uN tu-RoCH); which is Spring, running roughly from
the beginning of February till the end of April. Together, these
two season constitute “the Winter Half of the Year”, otherwise
known as “the Season of Sleep”.
Beltane begins the season of Samradh (S‚u-Ru), now an
Samhradh (un S‚u-Ru); which is Summer, running from roughly
the beginning of May till the end of July.
Lughnasadh begins the season of Foghamhar (FÙr), now an
Fomhar (uN FÙR); which is fall or autumn, running from roughly
the beginning of August till the end of October. Together, these
two seasons constitute “the Summer Half of the Year” or “the
Season of Life”.
Carleton Conversion Method
Dec 13, 1965=43 Geimredh, 3 y.r. Jan 20, 1975=81 Geimredh, 12
y.r Aug 1st, 1988=1 Foghamhar, 26 y.r.
May 1, 1998=1 Samhradh, 36 y.r. Nov 1, 1964= 1 Geimredh, 1
y.r. July 28, 1975= 89 Samhradh, 23 y.r.
Feb 3, 1971= 3 Earrach, 8 y.r. Oct 30, 1968= 91 Foghamhar, 6
y.r. Mar 16, 1972=45 Earrach, 9 y.r.
Berkeley Conversion Method
Jan 1, 1969= 62 Geimredh, 7 y.r. June 2, 1990= 33 Samradh, 28
y.r. Nov 3rd, 1965=3 Geimredh, 4 y.r.
Dec 31, 1968= 61 Geimredh, 7 y.r. Oct 31, 1977=92 Foghamhar,
25 y.r. Nov 1,1977=1 Geimredh, 26 y.r.
Apr 20, 1979=79 Earrach, 17 y.r. Apr 20, 1980=80 Earrach, 18
y.r. May 1, 1978= 1 Samradh, 16 y.r.
The Major and Minor High Days
There are four Major High Days (Samhain, Oimelc, Beltane
& Lughnasadh) and four Minor High Days (Winter Solstice or
“Midwinter”, Spring Equinox, Summer Solstice or “Midsummer”,
and Fall Equinox) in the Druid year. While the Minor High Days
are easy to obtain from any good astrological ephemeris or
almanac, the methods for calculation of the Major High Days will
vary from Grove to Grove and branch to branch of the Reform.
The most common practice for the calculation of Samhain,
Oimelc, Beltane and Lughnasadh is to use the civil calendar days
or eves of November 1st, February 1st, May 1st, and August 1st,
respectively. Another way is to use the weekend closest to these
dates. Still others use the sixth day after the new or full moon
closest to each of these dates. Astrologically oriented Druids use
the days upon which the Sun enters 15 degrees of each of the
“Fixed Signs” of the Zodiac to wit: Eagle Point- 15 deg Scorpio,
Man or Angel Point - 15 deg Aquarius, Ox Point - 15 deg Taurus
and Lion Point - 15 deg Leo.
The calendar used by the Berkeley Grove of the NRDNA,
as well as the SDNA and the HDNA, is that designed by Adr.
Robert Larson. In this calendar the Major High Days are
calculated as those days upon which the Sun hits 16 deg 18 min.
inclination North or South of the Celestial Equator. This make
them come exactly half way between the Solstices and Equinoxes.
We will now, turn to some details about the Major and
Minor High Days celebrated by New Reformed Druids.
Here’s a couple for you to decipher:
Carleton Conversions: 45 Earrach, 12 y.r. 45 Earrach, 13 y.r. 77
Foghamhar, 24 y.r. 39 Geimredh, 21 y.r.
12 Samhradh, 30 y.r. Jan 24th, 1964 July 10, 1978 Nov 1, 1966
Mar 3, 2000 Dec 31, 1988
Berkeley Conversions: 1 Geimredh, 36 y.r. 44 Samradh, 22 y.r.
56 Foghamhar, 24 y.r. 30 Earrach, 18 y.r.
Dec 29th, 1963 July 30, 1988 Nov 1, 1966 Jan 1, 1964 June 2,
1977
Samhain (SÙ-un), known in Modern Irish as L· Samhna
(Laa SÙu-Nu), in Welsh as Nos Galen-graef (that is the night of
the Winter Calends), in Manx as Laa Houney (Hollantide Day),
Sauin or Souney; is, of course, the eve of “All Saint’s Day”, All
Hallow’s Evening or Halloween. Among other things, it is the
beginning of the Winter Half of the Year (the seasons of
Geimredh & Earrach) and is known as ”the Day Between Years.”
Figure 22 Ancient Druids waited in caves for the first
light of the year to shine through the entrance.
Sometimes they got a bit bored.
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The day before Samhain is the last day of the old year and the day
after Samhain is the first day of the new year (though for clarity’s
sake, most New Reformed Druids assign each Samhain to the
year following it. Being a day “between years,” it is considered a
very magical night, when the dead walk among the living and the
veils between past, present and future may be lifted in prophecy
and divination.
Samhain basically means “summer’s end” and many
important mythological events occurred on that day. It was on a
Samhain that the Nemedians captured the terrible Tower of Glass
built by the evil Formorians; that the Tuatha De Danann later
defeated the Formors once and for all; that Pwyll won his wife
Rhiannon from Gwawl; and that many other events of a dramatic
or prophetic nature occurred (see Later Chronicles, Chapter 5,
Verses 11-14). Many of these events had to do with the temporary
victory of the forces of the darkness over those of light, signaling
the beginning of the cold and dark half of the year.
The Spring Equinox, although sometimes known as the
Festival of the Trees, is better known as the feast of (the Fertility
Goddess) Eostara, or “Easter”. It is a celebration of the returning
of life to the Earth. Rabbits, eggs and children are sacred at this
feast and Pagans in need of fertility talismans now colour hollow
eggs and pass them through the ceremonial fires (quickly) to take
home and hang over their beds and in their barns. A fascinating
source of almost forgotten Paleopagan symbols can be found by
examining carefully the fantastically decorated eggs produced by
folk artists from Europe (especially Eastern Europe and Russia),
Mexico and South America.
A Minor High Day, in usually takes place around March
21st or so. On the night before, some Hasidic Druids stayed up
until dawn, reading meditations about trees, eating the fruits of
various trees and singing hymns about trees. Among many
Paleopagan cultures in Southern Europe, the Spring Equinox was
the date of the New Year (instead of Samhain, as it is among the
Celts) and indeed, many Druids refer to this holiday as “the New
Year for Trees”. Adding a bit to the confusion is the fact that
some Neopagan groups call this holiday “Lady Day”.
The Winter Solstice is a Minor High Day, usually
occurring around December 21st or so of the civil calendar. Also
known as Yule and Midwinter, this is a day sacred to Sun Gods,
Thunder Gods and Fire Gods. Large fires were built up outdoors
and a Yule Log lit indoors, in order to rekindle the dying Sun and
help it to return brightly to the Northern skies. Burnt logs and
ashes from Midwinter fires were kept as a talisman against
lightning and house fires. It was also a custom in many parts of
Paleopagan Europe to decorate live evergreen trees in honour of
the Gods (cutting down a tree to bring indoors is a blasphemous
desecration of the original concept). This is considered, along
with Midsummer, the best day of the year to cut mistletoe.
Among some Paleopagans, a date on or near this (such as
December 25th) was celebrated as the Birthday of the Sun God,
frequently from the womb of a virgin or unmarried girl (who was
sometimes also the Mother Goddess).
Beltane (bauL-Ti-Ni, or bauL-Hi-Ni), known in Modern
Irish as L· Bealtaine (Laa bauL-Hi-ni, or Laa baul-Ti-ni), in
Welsh as Galan-Mai (calends of May), in Scottish Gaelic as
Baltiunn, and in Manx as Shenn da Boaddyn, La Boaldyn, or
Laa’nTourey (Day of Summer); is, of course, the day we know in
English as May Day. It is also called by a variety of other names,
such as Roodmas, Summer Day, Walpurgistag, St. Pierre’s Day,
Red Square Day, etc. It is the beginning of the Summer Half of
the Year (the seasons of Samradh & Foghamhar) and is a festival
of unalloyed joy.
A very large number of important mythological events are
connected with this day. It was on a Beltane that Partholan and his
followers, the first inhabitants and partial creators of Ireland,
landed on that isle. Three hundred years later, on the same day,
they returned to the Other World. It was on a Beltane that the
Tuatha De Danann and their people invaded Ireland. It was on a
May Eve that Pryderi, the missing son of Rhiannon and Pwyll
(Rulers of the Welsh Otherworld) was lost by them and later (on
another May Eve) was found by Teirnyon Twryf Vliant (and
eventually restored to Them ). On every first day of May “till the
day of doom,” Gwyn-son-of-Nudd fights with Gwyrthur-son-of
Greidawl, for the hand of Lludd’s (Lugh’s) fair daughter,
Creudylad. Most of these events, again, as all over Europe, have
to do with stories of the forces of light defeating the forces of
darkness. Why did you think the Marxists chose May Day as their
international Holiday? And can you guess why Adam Weishaupt
chose Walpurgistag as the day to announce the founding of the
Bavarian Iluuminati, and why the date at which the forces of evil
later tried to Imannetize the Eschaton?
Oimelc (i-melc), is known in Modern Irish as L· na FÈile
BrÌde (Laa Nu fÈ-li bree-di), in Manx as Laa’n Arragh (Day of
Spring), and as Imbolc, Candlemas and Lady Day in English. L·
na FÈile BrÌde means the day of the festival of “Saint Bridget.”
Brighid, Bride or Bridget is yet another Pagan deity turned by the
Christians into a “saint,” in order to co-opt Her worship. This
goddess was a triple-aspected deity of Poetry/Divination
(considered the same thing), Healing and Smithcraft, whose
followers kept an eternal flame burning in Her honour.
By analogy with the Gaelic names of the other High Days,
we may assume that the holiday was originally called L· hOimelc
(Laa Hi-melc). It is the festival of the lactation of the ewes. In
Paleopagan days (and, indeed, until the recent past) the sheep was
a very important animal, providing both food and clothing. The
occasion of the birth of lambs (not to mention kids and calves)
was a cause for rejoicing and a sign of life in the “dead” world of
a Northern winter.
The name “Candlemas” is a Christian term for a holiday
occurring February 1st or 2nd. This supposedly is in hour of a
“Saint Blaise” and has no official connection with “Saint” Bridget
and Her cult of fire, nor with the fact that this day was one of the
four major fire festivals of Paleopagan cultures throughout
Western and Northern Europe. Of course they don’t mention a
certain Slavic god named Vlaise, Who was the Patron of cattle,
wealth and war, and Who was worshipped with fire. La hOimelc
begins the spring season of Earrach. It is also the day before St.
Groundhog’s Day.
The Summer Solstice is a Minor High Day, usually
occurring around June 21st or so. Also known as St. John’s Day
and Midsummer (and, confusingly enough, by at least one NeoPagan group, as Beltane!), it shares mythical elements with both
Beltane and Lughnasadh. Like both, it is a feast celebrating the
glory of summer and the peak of the Sun God’s power. But in
many systems of belief, it is the day of the biggest battle of the
year between the Dark Sun God and the Lugh Sun God (or
between the evil one and the good one), Who are usually brothers
or otherwise intimately related. Midsummer is a peak from which
the Sun can only fall, for it is the day on which the hours of light
slowly begin to shorten.
In those areas where it is safe to do so, Neopagans
frequently will light cartwheels of kindling and roll them down
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from the tops of high hills, in order to symbolize the falling of the
Sun God.
The Holidays of the Schismatic
Druids of North America
Lughnasadh (Loo-Nu-Su) is known in Modern Irish as L·
L˙nasa (Laa Loo-Nu-Su), in Welsh as Gwyl Awst (August Feast),
as Lla Lluanys or Laa’n Ouyr (Day of the Harvest Season) in
Manx and as Lammas, Apple Day and Harvest Home in English.
It is the anniversary of the funeral games given by Lugh, the God
of All Crafts, in honour of his Father. Essentially a harvest
festival, this signals the beginning of the harvest season and the
ripening of the apples (as well as other fruits and vegetables).
Enormous quantities of applejack, hard cider, mead and other
alcoholic beverages are consumed at this time (it’s almost a duty!)
by all enthusiastic Neopagans. Hasidic Druids may prefer to drink
ten-day-old slivovitz (plum brandy) at this time, but it’s their
stomach lining!
This holiday is a day of mixed joy and woe (Irish wakes are
an old tradition), for it is by now obvious that the days are getting
shorter. Stories of the battles between Lugh and Balor (the good
Sun-Fire God and the bad one) are retold, as the autumn quarter
of Foghamhar begins.
By Isaac Bonewits & HDNA Grove, 1976
The following were some of the additional Holy Days and
Feast, recommended for celebration by members of the
Schismatic Druids of North America, the Hasidic Druids of North
America and various affiliated and nonaffiliated Neopagan groups
and individuals.
Although it is best to celebrate each holiday on the date(s)
given, they are usually observed on whatever nearby date happens
to be convenient. Notes on additional customs associated with the
Major and Minor High Days will be found in the Tally of the
Years and elsewhere in the Druid Chronicles.
November 10-11: Festival of Thanksgiving to the Gods of
Harvest, Hunting, Fishing and Plenty. Have an absolutely
gigantic feast. This festival is often postponed until the
fourth Thursday of the month.
November 22: Feast of Oberon and the Divine Musicians. Have
the biggest Bardic Revel you can manage. Do something
nice for the Bards in the Grove.
November 30: Feast of the Gods of the Crossroads; dedicated to
the deities Who guard the paths between the living and the
dead, and between this world and all others. Time to
consider your attitudes about Death, to study shamanism
and to practice teleportation and aportation.
December 8-9: Festival of the Conception of the Earth-Mother.
Meditate upon the immaculate conception of Life from the
primeval seas, billions of years ago. Make a statue of the
Mother out of clay or rock.
December 13: Feast of Belisama, Goddess of Light, Wisdom and
at least one River in Britain. A young woman with a crown
of candles in her hair should wake the members of your
household, carrying a trayful of coffee and various
munchies.
December 21-22: Festival of Taranis, God of Fire, Lightning &
Thunder. Burn a Winter Solstice need-fire and have a feast
(on goat meat if possible), retell stories of Taranis, Thor,
Donner and other related Gods.
December 25-27: Festival of the Birth of the Sun. Gifts should be
exchanged and many parties held.
December 28: Feast of the Divine Children. In honour of all the
Gods of Youth, special events should be held for all the
girls and boys in your Grove.
December 29-31: Winter Festival of Wine and Pleasure. It is
obligatory to become intoxicated and sexually sated, so hold
the biggest feast and orgy you can manage.
January 6: Feast of Sirona, the Goddess of Rivers. Rivers in your
vicinity should be blessed by your local Archdruid and
hymns of praise to various river deities sung. Go fishing.
January 24-26: Festival of Braciaca, God of Brewing, Intoxication
and Altered States of Consciousness. It is obligatory to
become intoxicated.
February 14-21: Festival of Love, dedicated to Danu and
Cernunnos, as well as other deities of Fertility. It is
obligatory to make love.
March 1: Feast of Merddyn, Patron of Wizards. Do something
magical. Read an Arthurian legend.
March 3: Feast of Rhiannon, Goddess of Horses, Patron of
Mothers and Queen of the Welsh Otherworld.
March 11: Feast of Angus Og, Warrior. Practice using your ritual
weapons. Learn to sword fight.
The last big holiday of the year, the Fall Equinox
(sometimes called Michaelmas and the Feast of the Hunters) is a
Minor High Day occurring somewhere around September 21st or
so. This is a Thanksgiving feast and signals the beginning of the
Hunting Season (for deer and other large game) in many parts of
Europe and North America. Thus, it is dedicated to the Hunting
and Fishing Gods and the Gods of Plenty, in thankfulness for
benefits received and hoped for. Outdoor picnics in the woods are
a popular Druid tradition in those areas where the weather is still
good at this time of year. Hunting magic may be minimized by
those Groves living in areas where game is a little dear.
Other Important Days:
Various branches of the Reform may add more holidays and
celebrations in honour of different gods and goddesses to the
above list. Those for the Schismatic Druids of North America will
be found in the SDNA Calendars.
[Also take a look at the Green Book 7 for more essays and
information on the various seasons. ]
Figure 23 Predicting an equinox event on the horizon is
a cheap Druid trick to impress your grove, and can be
done just by paying attention for a year. This livens up
the routine on an otherwise fuzzy festival.
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March 17: Feast of the Druid Amhairghin. Celebrate Irish
Paganism.
March 21-25: Spring Festival of Wine and Pleasure. Hold a feast
and orgy and invite all your friends. The 25th is also the
Feast of Young Mothers, so do a good deed for the ones you
know.
April 1: Feast of the Spring Fool. Do something silly just because
it feels good. Or take the day off and go fishing. Or sit on a
hill and herd clouds.
April 5: Feast of Alexander Nevsky, Warrior. Nevsky was a
Slavic Viking who led a Pagan army into battle on April 5,
1242 c.e. against the Christian Teutonic Knights, luring
them out onto the thin ice of Lake Chud ( near Pskow). His
victory over them marks one of the very few clear-cut
victories of a Pagan people against the forces of Christian
imperialism (even if the Russian Orthodox Church did later
turn him into a “Saint”). This is a day on which to practice
pride in being Pagan, and on which to contemplate our hope
for total freedom someday.
April 23: Feast of Oghma, the God Who Binds. He is a mighty
Warrior and the Inventor of Ogham Writing. Spend the day
learning and practicing this alphabet. Or go out net fishing.
May 1: Feast of the Illuminati. Anniversary of the public founding
of the Bavarian Illuminati. Investigate a conspiracy, or start
one.
May 18: Feast of Cernunnos, the Horned God of Lust and
Hunting. Celebrate British Paganism. Go hunting. If you
can’t go hunting, go lusting. On this day, a man should be
granted any sexual desire he may express. [If it were only
that easy. —Ed]
May 24: Feast of the Dark Goddess. Celebration of the Goddesses
Babh, Morrigu, Macha and other Demon Killers. This is
based on the Romany feast for their patron Goddess, the
Black Kali from India. Meditate upon the beauty of an
angry woman.
May 25: Feast of the Two Ladies. Celebration of the other two
aspects of the Triple Goddess, those of the Virgin/Harlot
and of the Mother (the third aspect being that of the Old
Woman). Meditate upon your concepts of womanhood and
why you have them.
June 13: Feast of Epona, Goddess of Horses. Go horseback riding
and spend the day appreciating our equine friends. Buy a
kid a horse book.
June 18-22: Festival of the Bards. Hold a big Bardic Revel, with
as much singing and dancing as possible. It is also a
traditional time for Puberty Rites, so adolescents who are
ready and willing should be initiated.
July 2: Feast of Expectant Mothers: Meditate upon the mysteries
of conception and pregnancy. Bring some pickle and icecream to a friend.
July 22-24: Summer Festival of Wine and Pleasure. Time to
hold an outdoor feast and orgy.
August 6: Feast of Lugh, the Shining One. Meditate upon the
power of the Sun Gods.
August 15: Feast of Our Lady Queen of the Heavens. Celebration
of the Star/Moon/Mother Goddess. Take a High Priestess
out to dinner and give her the best night you can.
August 23-25: Festival of the Heroes. Dedicated to all those brave
Pagan warriors who fell before the invading Christian
armies. Meditate upon the values of the honourable warrior.
September 8: Feast of the Birth of the Mother. Celebrating the
birthday of the physical incarnation of the Goddess. Give a
birthday celebration for every mother in your Grove.
September 26: Feast of the Druid Taliesin. Spend the day reading
or telling his stories. Celebrate Welsh Paganism. Compose a
poem.
September 27-28: Festival of the Demon Slayers. Now that the
days are really starting to get short, it is good to meditate
upon the fact that not all Gods of Darkness are Evil. This
festival is to honour both the Light Gods and the Dark Gods
who slay Demons, Formors, Giants and other enemies of
Life.
October 1: Feast of Chwerthin, “the laughing one.” Tell jokes,
make outrageous puns, pontificate at ridiculous length,
while being as amorous as possible.
October 2: Feast of the Guardian Spirits. Give love, respect and
honour to your own Guardians.
October 7-9: Autumn Festival of Wine and Pleasure. Hold a midharvest feast and get as intoxicated as you can manage.
Then hold a good enough orgy to keep you warm through
the next few months.
October 12: Feast of the Autumn Fool. Play practical jokes upon
those who actually enjoy them. Talk pompously all day,
make fun of ascetic occultists, make a Great Beast out of
yourself.
October 24: Feast of the Inhabitants of the Air. Meditate upon and
try to communicate with Nature Spirits. Attempt intimate
relations on the Astral.
November 2: Feast of the Ancestors. Spend the day reading and
thinking about your ancestors. Light a candle or two for
them. Invite them to the Samhain feasting to take place next
week.
You, of course, are welcome to create your own holidays.
[Picture below is Hill of 3 Oaks, 1972 by Glenn McDavid.]
586
Bealtaine means the "fires of Beal", who was presumably a
Celtic solar/sky deity. Another name for Bealtaine, given on the
Coligny calendar, is Giamon, which in Irish would be geimhfhuin, or "winter's end". Under either name, Bealtaine marked the
beginning of samhradh, the bright and warm half of the year,
during which the forces of life reached their apex, and the solar
deity attained his full manhood. However, the sun god also began
to deteriorate during samradh after his solstice battle (the combat
of gods myth); and the forces of life, after coming to fruition,
slowly gave way as the year decayed to Samhain.
The choice of Samhain and Bealtaine as the turning points
of the year was dictated by both druidic belief ana the Celtic
economic system. Religiously, the "precedence of dark over
light" dogma seen in the day is repeated in the division and
beginning point of the year. Economically, Bealtaine and
Samhain are the times of transhumance, the moving of the herds
from winter to summer pasture, and vice versa. By Bealtaine the
ground has firmed up enough from the spring thaw to safely drive
the livestock to their mountain pastures, and there is enough
growth at the higher altitude to support them. Transhumance is a
great social occasion among pastoral peoples, as they gather
together for the drive. Inevitably, it became an occasion for
religious ritual. At Bealtaine the cattle were blessed by driving
them between two huge bonfires (probably sacrificial to ensure a
good herding and growing season). By the way, a good smoky
fire is an excellent method for killing livestock parasites. Judging
by peasant May Day practices throughout the British Isles, it was
also a time of much merry-making and promiscuity. These
customs reflect the symbolic nature of Bealtaine as the time of
mating between the sky god and the earth goddess which will
bring forth the next year's life during the latter half of
geimhreadh, corresponding closely with (and probably inspired
by) the nine-month human gestation period. This symbolic
connection is, of course, reinforced by the fact that this time of
year is also the mating period for many animals, making Bealtaine
an appropriate time for phallus-related worship (such as maypoles).
At Samhain, the tribe would again be together after driving
the livestock back to the winter pasture in the sheltered valley.
Again, ritual inevitably arose about the occasion. With winter
come, prayers and sacrifices to protect the tribe and livestock
from the depredations of the evil spirits of the dark half of the
year were necessary. As the time of change, it was also a time for
attempting to divine what lay in store for the tribe during the
coming year. Many of our Halloween games probably started as
divinatory practices, even if the Gaulish druids did have a
weakness for entrails. Even the dressing up in frightening
costumes for Hallowe'en probably had its beginnings in Samhain
ceremonies to try to scare or, at least, confuse the spirits, which
were believed to be especially active during this night. (Well,
after all, if you'd been cooped up in a sidhe hill for six months,
you'd want to raise a little hell, too.) The Celtic deity most
closely associated with Samhain was the Daghdha in his character
of god of the otherworld and rebirth, who was able to take the
dead, immerse them in his cauldron, and bring them forth alive.
Geimhreadh was divided into halves by Imbholg, which
may mean "swelling belly", and which began the sub-season of
earrach, "spring". Around Imbholg-tide many animals give birth,
and a celebration of this increase was natural. Its association with
St. Brigid, the euhemerized goddess Brighid, leads me to believe
that it was also a celebration of the hearth, home, and culture, but
this is admittedly conjecture. Of actual Imbholg ritual we know
nothing. Symbolically, the new life conceived at Bealtaine is
brought forth at Imbholg.
Samradh was sub-divided by the festival of Lunasa a name
which means the "games of Lugh" and which begins the
REFLECTIONS ON CELTIC
TIME RECKONING
or "Running Around in Cycles"
DC V1 Iss 4 Aug. 1978
By Robert Larson, 1978
This article is by Ard. Robert Larson, Archdruid of the clanna
Brochecta Grove, and was originally printed in the Clann's
quarterly publication "An Poc Uaine," in the Earrach 1978 issue.
Subscriptions to this journal are $4.00-per year and can be sent
to: Cody Grundy, Ri Clanna Brochecta, 820 Circle Court, South
San Francisco, CA 94080.
I. The basics of Celtic time
There are four logical times to begin the most basic time
cycle, the day: midday, midnight, sunrise, and sunset. The use of
either of the first two results in an equal day, but they are much
more difficult to observe, especially midnight. As a result, early
peoples began their days with either sunrise or sunset. The Celts
chose sunset, and, instead of days, calculated time in nights, as is
attested to by linguistic evidence. This selection also corresponds
to the druidic tenet which was simplified by Caesar and Pliny to
"the night has precedence over the day." Philosophically, starting
the day at sunset makes the statement that things begin in
darkness and cold and develop to brightness and warmth--the life
from death theme which is recurrent in Celtic myth, and is thus
reflective of pagan Celtic religious belief. (The choice of sunrise
to begin the day seems to me to make the opposite, and obvious,
statement that death comes after life; which is more in keeping
with the religious beliefs of the peoples of the Mediterranean and
Near Eastern areas, from whom we get our modern method of
time reckoning.)
Then, again, perhaps the proto-Celts lived in an area with
frequent morning fog, making the choice of sunset natural.
However, the choice of sunset does correspond to the other cycle
beginnings of Celtic time reckoning, which are symbolic.
The day is divided naturally into halves, light and dark.
Though proof is lacking, it is certain that the Celts further divided
the day into fore-midnight, after-midnight, forenoon, and
afternoon; and I believe it likely that they halved these divisions.
The Celtic year began at Samhain, which was counted as a
day between years. The year was divided into quarters by the
four holy days of Samhain, Imbholg, Bealtaine, and Lunasa. The
dates normally given for these days are, respectively, November
1, February 1, May 1, and August 1--the.days of the often thinlyChristianized holidays of Hallowe'en/All Souls', Candlemass/St.
Bridget's Day/ St. Groundhog's Day, May Day, and Lammas. As
I shall explain later, these dates are only approximate, but they'll
do for now.
Though Lunasa and Imbholg were holy days, Samhain and
Bealtaine, the most important days of the year, effectively divided
the year in two. Samhain, whose name means "summer's end",
was the beginning of the winter half of the year, called
geimhreadh. Geimhreadh was the dark and cold half of the year,
corresponding to the night half of the day. During geimhreadh,
the sidhe and other malevolent beings were believed to be most
active, and life was at its lowest ebb. On the other hand, it was
also the time of reforming and resurrection. During geimhreadh,
the old sun reached its nadir and was reborn, the familiar newsun-god-replacing-old-sun-god theme found in various forms in
Celtic myth. Though the last vestiges of old life disappeared
under the snows during geimhreadh, in its second half new life
appeared, to reach full vigor at Bealtaine.
587
sub-season of Fomhar, " harvest". Lugh was a god of many
attributes and myriad realms of power. Though probably
originally a solar deity, Lugh was also a warrior, an artist and
poet, and a craftsman, among other capabilities, and in Gaul was
the main god of commerce. It is thus appropriate that his name be
given to Lu'nasa, the time of the great fairs, at which competitions
were held in athletics, crafts, and the arts, legal cases were
decided, livestock bought and sold, etc.--a necessary periodic time
of truce in inter-tribal relationships, an affirmation of cultural
identity, and an opportunity for open and free trade among\
craftsmen and herders. Another name for Lunasa is Bron
Troghain, a difficult name to define, but which has to do with
parturition and giving birth. At this time of year, the harvest
begins to come in and trees are bearing fruit. The ceremonies of
Lunasa were thus probably those of thanks to the gods for a
bountiful year, or sacrifices to increase the harvest if the crop
looked small.
The Celts also celebrated the solstices. At the summer
solstice, ceremonies involved the kindling of large wooden
(wicker?) wheels, which were then rolled downhill to symbolize
the coming decline of the sun after the solstice. Conversely, at
the winter solstice huge fires were lighted to symbolize the rebirth
of the sun and its coming return. Evergreens and, on the
continent and in England, the mistletoe were given special
veneration due to their retaining their life during the time of
death. In Ireland the yew supplanted the mistletoe and in
Scotland, the rowan. Though we have no direct evidence that the
Celts celebrated the equinoxes, I am sure that they did, if only
from a desire for neatness in their year. Also, the equinoxes are
significant solar,times, marking the return and departure of the
sun--the god's adolescence and old age.
The Celtic year, then, was divided into eight parts by the
holy days and the solstices and equinoxes. It may be best to look
upon it as two overlapping years, one having to do with the
sun/sky god and the other, the earth goddess. Samhain was the
time of dying for the Earth; Imbholg, its rebirth; Bealtaine, its
flowering; and Lunasa, its fruition. The winter solstice was the
time of death and rebirth for the sun; the vernal equinox, its
puberty; the summer solstice, full maturity; and the autumnal
equinox, the onset of its old age.
Taking the cycles together, however, we see that the
seasons reflect not only the status of the earth-mother, but also the
status of the sun god. The period Samhain-Imbholg corresponds
with the weakest period of the sun god--extreme age and infancy.
The period Imbholg-Bealtaine corresponds with his childhood and
adolescence; Bealtaine-Lunasa with his young manhood and early
middle age; and Lunasa-Samhain with his late middle age and old
age.
The two cycles are thus bound into a syncretic whole. The
agent of this binding is the moon. In its monthly period the moon
reflects the yearly cycles of the earth and the sun. Because the
lunation period closely approximates the female cycle, the moon
was most likely personified as a goddess. Now, goddesses are
normally connected with either the earth or with water in Celtic
mythology. The moon goddess is thus connected to the earth by
gender, and this connection is reinforced by the moon's obvious
tidal effects. Because of the moon's light-giving capability and its
obvious solar connection, the moon goddess was probably
thought of as the consort of the sun god. The moon is thus
symbolically connected to both the sun and the earth. The Celts
used the true lunar month. In keeping with the division of the
year and the day, the moon's period was divided into dark and
light halves determined naturally by the moon's phases; the dark
half consisting of the first and last quarters and the bright half, the
second and third quarters. These halves were subdivided by the
new and full moons, reflecting the four-fold division of the solar
and earth cycles and reinforcing the symbolism.
Finally, I would like to note that many sources have the
druids celebrating only one of the holy days per year. I believe
this to mean a large scale celebration, with the other holy days
having lesser celebrations, probably intra-tribal rather than
inter-tribal. The celebration cycle ran retrograde through the holy
days thusly: Samhain, Luonasa, Bealtaine, Imbholg. This cycle
gives an actual periodicity of three years, which corresponds to
the frequency of the great games at Tailtiu; so this ritual cycle is
very likely to be basically correct. As we shall see, this ritual
cycle was the heart of the Celtic method for calculating time
spans of more than a year.
REFLECTIONS ON CELTIC
TIME RECKONING cont.:
DC V1 Iss 5 Sept 1978
This article, begun last issue, is by Adr. Robert Larson of the
Clanna Brochecta Grove, and was originally printed in the
Clann's'quarterly publication, "An Poc Uaim, "in the Earrach
1978 issue. Subscriptions to this journal are $4.00 per year and
can be sent to: Cody Grundy, 820 Circle Court, South San
Francisco, CA 94080. We hope to have more of Bob's fine
scholarship in future issues.
II. Achieving an accurate calendar
Nowadays we take the Calendar pretty much for granted.
The Roman calendar we use is now quite accurate. In the
eighteenth century, however, a gross adjustment of about two
weeks had to be made in the calendar to rectify accumulated error.
The calendar had gained nearly two weeks over the sun. The
method for insertion of leap days now used (the insertion of an
extra day in every year evenly divisible by four; except the
century marks, when the year must be evenly divisible by 400)
assures an almost exact accuracy. But it took a long time to arrive
at this method of interpolation.
To achieve an accurate calendar, two things are necessary:
the need for a calendar and a goodly period of accurate
observation. The need for a calendar automatically arises when a
people in a temperate climatic zone advances beyond hunting and
gathering society. In an agricultural society, accurate timing of
planting and harvesting is a necessity. While a calendar may
seem to be less necessary in a mainly pastoral society such as that
of the Celts, the times of transhumance must be predictable in
order for the tribe to gather the herds. If the herds are moved too
early in the spring, there may well be too little growth in the hills
to support them; if they're moved too late, valuable growing time
and the mountain grasses are wasted. If the herds are moved too
early in the fall, grasses are wasted again and the harvest is
interfered with; if too late, the herds may suffer from the onset of
winter storms. In a pastoral society, moving the herds at the
wrong time can seriously threaten the tribe's survival. Some sort
of calendar is obviously necessary to avoid wastage of time,
grass, livestock, and, ultimately, the tribe.
Being a northern people, the Celts had an advantage in
calculation over more southerly peoples, for the difference in the
lengths of the light and dark periods of the day is greater in the
North. Determination of the solstices and, with them, calculation
of the length of the solar year is thus made fairly simple.
Equinoxes are also more easily determined, and their
588
determination is more accurate than that of the solstices, because
the sun's declination is changing more rapidly at equinox than at
solstice. In fact, the Celts might well have been saved the trouble
of these calculations (and many of the others, too).
A definitely Celtic culture first arose in that crucible of
early northern Europeans, southern Germany and Central Europe.
In earlier times successive prehistoric cultures had sprung from
this area and spread in much the same directions as the Celts did
later. One of these pre- (or perhaps proto-) Celtic peoples built
Stonehenge. Gerald Hawkins has convincingly shown that
Stonehenge incorporates incredible astronomical knowledge. The
Celts might well have taken over, or inherited, their entire
calendric system from their predecessors. Judging by later Celtic
practice, they would not have evicted the peoples they found in
their conquered lands, but would only have made them pay tribute
to their new overlords. If this be the case, it raises interesting
questions about Celtic religion. Considering the correlation of
Celtic myth and Druidic philosophy with the calendar, if the Celts
co-opted the calendar, much of their religion must also have come
from these peoples. The druidic cult would thus be much older
than the rest of Celtic culture, and Celtic Myth would reflect not
so much early Iron Age beliefs as Bronze Age and Neolithic
beliefs, the specifically Celtic elements being a later overlay.
Many of the more primitive elements of Celtic religion, such as
animism, would be explained by such circumstances.
Be that as it may, the Celts had an accurate count of the
solar year early in their history. While the equinoxes are close
enough to planting and reaping seasons to do for an agricultural
people, a pastoral people follows different rhythms. The most
propitious times for transhumance do not fall on significant sun
days, but about midway between the equinoxes and solstices. At
these mid-points, the sun is at the same angle of declination in the
sky. The sun's midpoints can thus be determined by observation
and the days of Samhain, Imbholg, Bealtaine, and Lu'nasa set in
place. This angle of declination is 16.3', which again corresponds
with certain megalithic alignments, again showing the antiquity of
at least the basic Celtic calendar. This declination gives the
following dates for the holy days: Samhain, November 7;
Imbholg, February 4; Bealtaine, May 5; and Lunasa August 7.
Now, the phases of the sun are not equal, due to the slight
eccentricity of the earth's orbit causing it to move faster in the
winter when it is closer to the sun. Even as using the solstices and
equinoxes yields unequal seasons, so does the use of the
midpoints. The period from Samhain to Imbholg is about 89
days, whereas the period from Bealtaine to Lunasa is about 94
days, while the other quarters are around 91 days each. I believe
it likely that the druids equalized these intervals, both from a
sense of neatness and from a desire to better reflect the equal
phases of the moon and maintain their religious symbolism. They
most likely started at Samhain, the time of regeneration they
probably considered immutable. This would yield the following
normal dates for the holy days: Samhain, November 7; Imbholg,
February 6; Bealtaine, May 8; and Lunasa, August 8. Though this
adjustment is not strictly necessary, it makes the calendar work
more smoothly and thus would be more convenient for the
average Celt or for places where solar observation was difficult
and unreliable due to weather. It also reflects druidic
numerology, for the days set in this manner are three lunar
months and three days apart, give or take a day.
So we come to the moon. The inclusion of the moon in the
calendar was inevitable, not only on religious, but also on
practical grounds. In practical terms, the moon is a counting
device, enabling the observer to easily count large numbers of
days and fix time spans with great accuracy. The introduction of
the moon into a solar calendar creates great difficulties due to the
incompatibility of lunar and solar movements. (The solar year is
365.242 days, whereas twelve lunar periods are 354.36 days.)
The Celtic method of reconciliation between these two cycles is
in full agreement with druidic precept and ritual and correlates
with the peculiar nine-month cycle of celebration.
To be Continued:
Reflections on Celtic
Time Reckoning
Continued
Vol 2 Iss 1 Nov. 1978
This article, begun two issues ago, is by Robert Larson,
Archdruid of the Clanna Brocheta Grove of the ODNA. An
earlier version of this issue Is section was published in the
Clann's journal, "An Poc Uaine." It has been completely
rewritten, since he now thinks he has "cracked the code" of the
ancient Celtic calendrical system once and for all. Although the
mathematical explanations seem complex, the system itself is easy
to remember and use--a tribute to the brilliance of the "barbaric"
Celtic peoples.
III. The Coligny Calendar
The Coligny calendar is a bronze tablet (1.5m x l m )
uncovered at the turn of this century in Coligny, France. Though
it is broken and is missing pieces, it is still an important clue to
Celtic time reckoning and a confirmation of what was believed on
the topic from Greco-Roman sources. However, since it seems to
date from the time of Augustus after Gaul had been more or less
Romanized, it could well be decadent. Its complex permutations
would seem to increase its chances of decadence, as does the fact
that it is inscribed in defiance of what is said to have been a firm
Druidic custom of nonliteracy. However, there is evidence that
the Celts of Central Europe did possess calendrical monuments
and devices.
The months of the Coligny calendar begin with the "last"
quarter of the moon and are subdivided into dark and light halves.
The months are of two types, "complete" and "incomplete,"
consisting of 30 and 29 days respectively. With some variation
and permutation these two types of months alternate through the
year, beginning with the "complete" month of "SAMON"
(Samhain). This kind of system is a common and quite accurate
approximation of two lunar cycles, being only some 132' hours
short of exactitude. The calendar begins with Samhain on the
30th day of its month, followed by a 30 day intercalendary period.
The lunar year consists of 12 months. After 2 1/2 years, or 30
months, another 30 day intercalendary period is inserted at
Bealtaine. The calendar as a whole consists of 64 months,
including two intercalendary periods.
This calendar keeps accurate track of both sun and moon
and is also quite practical. As Neven Hanaff points out in Carn (a
Panceltic cultural journal), the day can be fixed by observation.
The season is, of course, fixed by the state of the vegetation. The
month can then be fixed by observation of the sun's position, and
the day by moon phase. But it is not a complete calendar, since
true calibration of sun and moon over such a short interval is
impossible.
The shortest whole number ratio of solar years to lunar
months is the "metonic cycle" of 19 years = 235 months. This
cycle was the basis of the Babylonian and Jewish calendars and
was well known in the Mediterranean world. Herodotus and
Diodorus both appear to mention this cycle in passing, in their
descriptions of what seems to be Stonehenge, in their accounts of
589
the inhabitants of "Hyperborea" and Britain (though whether the
people described were Celts or preceltic is debatable). Pliny,
however, does not mention this cycle. Instead, he mentions a
Druidic "long count" of 30 years-- a month of years. We shall see
later that this 30 year interval is indeed part of a disguised
metonic cycle.
In calculating a calendar, the method used should be as
direct and accurate as possible. In an oral system of teaching,
such as was used by the Celts, the method of calculation must be
kept simple for ease of memorization and recall. Insofar as is
possible, complex systems are formularized. Ideally the calendar
will then work automatically.
If we regularize the spacing of the holy days as suggested
last issue, they will be about 3 months and 3 days apart. But the
difference between the solar year and 12 lunar months is only
about 11 (10.8748) days. If we add 3 days to the date of each
holy day, the calendar will gain a day over the sun. Therefore the
date increase must have been only 2 days for one high-day
interval. Because the interval between Samhain and Imbholg
(Imelc) as determined by the sun is the shortest of the year, I
suggest that the addition formula was 2-3-3-3. Let's explore the
consequences of applying this formula.
Starting out with Samhain occurring on the 30th of its
month, we insert an intercalendar month and initiate the addition
(S = Samhain, I = Imbholg, B = Bealtaine, L = Lunasa). The date
is in the lower row.
S
I
B
L
S
I
B
L
S
I
B
L
0/30
2
5
8
11
13
16
19
22
24
27
30
Lunasa (Lughnasadh) falls on the 30th of its month, so an
intercalendary period must be inserted after it, lest Samhain fall
out of its own month.
However, if we merely alternate 30 and 29 day months,
Lunasa's month has only 29 days. Either we must add a day to
this month or insert the intercalendary period before Lunasa. But
if the latter is done, Lunasa will fall out of its month. To make a
long explanation short, I have experimented with both these
methods (and many others) and the former is the more accurate.
After the 30 day intercalendary period ("IP") the months will
restart their 29/30 alternation.
This calculation method results in a 2.75-year calendric
period with a total of 1004 days, which corresponds very well
with both the lunar and solar periods: 34 lunar months =
1004.0404 days; 2.75 solar years = 1004.4155 days. Another
result of this method is an alteration in the number of days in each
high day's month according to which high day was involved in the
last intercalendary month. That is, when the last IP immediately
preceded or succeeded Samhain or Bealtaine, their months have
30 days and the months of Imbholg and Lunasa have 29. When
the IP involved Imbholg or Lunasa, their months have 30 days
and those of Samhain and Bealtaine have 29. Obviously, such
alteration would supply a convenient reminder of which holy day
had the last leap month and which will have the next.
If we continue our method of addition, the following dates
will result:
L
S
I
B
L
S
I
B
L
S
I
B
0/30
3
5
8
11
14
16
19
22
25
27
30
Insert another leap month.
B
L
S
I
B
L
S
I
B
L
S
I
0/30
14
17
19
22
25
28
30
3
6
8
11
590
Insert another leap month.
I
B
L
S
I
B
L
S
I
B
L
S
0/30
3
6
9
11
14
17
20
22
25
28
31!
Reflections on Celtic
Time Reckoning
Continued:
Vol 2 Iss 2 Dec. 1978
A leap month is inserted immediately before Samhain,
which falls on the first day of its (30 day) month.
This addition yields a cycle of 11 years, consisting of 136
months having a total of 4016 days. 136 lunar months =
4016.1616 days; 11 years = 4017.662 days.
The lunar count is dead on. Samhain occurs on the first of
its month, the 4017th day of the calendar, losing 0.662 days to the
sun. This loss is a natural result of the method of calculation
which can and will be corrected before it gets to be critical.
It should be noted that a similar cycle will emerge if the
actual intervals between the high days is used, but more fiddling
is needed to keep the calendar co-ordinated; the formula alternates
between 0-2-5-4 and 1-1-6-3, and the pattern of leap months seen
above (SLBI) does not develop. I feel that these are good
arguments for regularization of high day intervals.
Continuing the addition formula (with the cycle now
beginning with Samhain falling on the first), we have the
following:
S
1
I
3
B
6
L
9
S
12
I
14
B
17
L
20
S
23
I
25
B
28
L
31
=1
L
1
S
4
I
6
B
9
L
12
S
15
I
17
B
20
L
23
S
26
I
28
B
31
=1
B
1
L
4
S
7
I
9
B
12
L
15
S
18
I
20
B
23
L
26
S
29
I
31
=1
I
1
B
4
L
7
S
10
I
12
B
15
L
18
S
21
I
23
B
26
L
29
S
32
This article, begun three issues ago, is by Robert Larson,
Archdruid of the Clan na Brocheta Grove of the Orthodox Druids
of North America.
IIII. The Dance of Time
While both of the solutions presented last issue are quite
accurate, they both need a one day interpolation, a task of no great
difficulty. However, there seems to be no correlation with the 30year "long count" mentioned by Pliny. Was he mistaken? I don't
believe so. One day is not that great a discrepancy, given
primitive observation facilities and Northern European weather
conditions. What happens if we merely continue our addition
formula without correcting for sun drift?
S
I
B
L
S
I
B
L
S
I
B
L
2
4
7
10
13
15
18
21
24
26
29
32
=2
L
2
S
5
I
7
B
10
L
13
S
16
I
18
B
21
L
24
S
27
I
29
B
32
=2
B
2
L
5
S
8
I
10
B
13
L
16
S
19
I
21
B
24
L
27
S
30
Which is where we started. Instead of 11 years, this cycle
has eight, and the final intercalendary interval of 2 1/2 years = 31
months = 915 days, completing a total calendric period of 30
years.
Well, not really total. Actually this 30-year point is a
convenient place for interpolation. The actual figures are: 30
years calendric = 10955 days; 371 lunar months = 10955.853
days; and 30 years solar = 10957.26 days. To keep time with the
moon, one extra day must be interpolated. The most convenient
way to do this is to add a day to the month preceding the month of
Samhain, thus making it a 30 day month instead.of its normal (for
a Bealtaine leap cycle) 29 days.
This addition gives us a 30 year calendar of 10956 days,
correct for the moon but one day off for the sun. So we add one
day to the date of Samhain, starting off the next cycle with
Samhain on the first of its month. This eliminates the High Days
= 30th-of-month 11 year cycle from this new greater cycle,
resulting in a metonic cycle (11 years + 8 years = 19 years). We
now stand at the 49-year point of the calendar: 49 years calendric
= 17895 days; 606 lunar months = 17895.544 days; and 49 years
solar = 17896.858 days. The moon is about day off, an amount
which I don't feel justifies the interpolation of a day, especially
considering that the month of Samhain contains 30 days, gaining
back .4694 days. Also, the observable phase of the moon would
be almost identical to the exact phase.
The sun is thus left two days off from the calendar,
requiring the addition of 2 days to the date of Samhain. Thus this,
the last greater cycle, begins with Samhain falling on the second
day of its month. This greater cycle is a short one, consisting of
only 8 years, which gives us a total calendric period of 57 years=
705 months = 20818 days. The actual-figures for the sun and
=2
The total period of the calendar is now 22 years = 272
months = 8032 days. The actual figures for the moon and the sun
are: 272 lunar months = 8032.3232 days; 22 solar years =
8035.324 days. Samhain occurs on the second day of its month,
the 8034th day of the calendar. It has thus lost a day to the sun.
This loss can be corrected in various ways. If we add 1 to
the date of the leap month high day when the loss to the sun most
nearly equals one day, this addition would be made after the fifth
leap month of the calendar (not including the Samhain we started
with), or 13.75 years in. If we then continue the addition formula,
we end up with the metonic cycle of 19 years 235 months = 12
lunar years + 7 months. The actual figures are: 19 calendric years
6939 days; 19 solar years 6939.568 days; 235 lunar months =
6939.691 days.
On the other hand, if we instead add the day to the date after
22 years, we end up with a total cycle of 24.5 years = 303 months
8947 days. The actual figures for the sun and moon are,
respectively, 8948.429 days and 8947.771 days.
To be continued!
591
moon are: 57 years solar = 20818.794 days, and..705 lunar
months = 20819.073 days. One day must be interpolated to
justify the moon. This is added in the same way as the correction
at the 30-year mark and automatically justifies the calendar with
the sun. The correlation we see here should come as no surprise,
for 57 year equals three metonic cycles. But why not just use
three metonic cycles??
The reason, I believe, was mainly mnemonic. Using a true
metonic cycle requires the addition of a day to correct for moon
drift about two out of three cycles. The one cycle not requiring
addition could cause confusion--especially without written
records. Using the method outlined above, however, results in
three distinct greater cycles: a long count, a middle count and a
short count. All that need be remember is that the long and short
counts require moon correction and that all the counts require sun
correction (tho the sun correction of the short count happens
automatically). In fact, as I shall demonstrate later, not even this
really needs to be remembered!
First, however, I wish to point out some characteristics of
this calendar which may not be immediately obvious [especially
to those of us who got lost in the math two issues ago! --Editor].
One of these is that it is possible to predict the status of the moon
on any Highday from its date (and vice versa). In fact, the moon's
phase for any day during the year is equivalent to its date. The
first day of the month is the 3/4 moon; the eighth is the new
moon; the 15th the 1/4 moon; and the 22nd and/or 23rd the full
moon. This last uncertainty occurs because it's difficult to tell
with the naked eye when the full moon actually happens, since the
full disk looks about the same for about two days. Extrapolation
of the moon phase for any date is thus child's play. For instance,
the solstices and equinoxes fall one month and 15 days after the
preceding High Day, making calculation of the date and moon
phase for these critical sun days merely a matter of adding 15 to
the date of the preceding Highday.
A second subtlety lies in the numerological relationships
between the greater cycles and the leap month cycles. The total
calendric period of 57 years consists of cycles of 30, 19 and 8
years--each 11 years less than its predecessor, which is equivalent
to the number of days difference between the solar and lunar
years. The greater cycles contain respectively 11, 7 and 3 leap
months--each four fewer than its predecessor, which is equivalent
to the number of seasons (or rather, sub-seasons) in a year. This
method of calculation thus not only keeps accurate track of both
the lunar and solar years, but also binds them together
numerologically and mnemonically.
The calendar described above is accurate and
mathematically consistent, but is it Druidic? Yes, it is, and here
we begin to see another subtlety of the system. First note the
standard 2.75 intercalendary interval which consists of 11 seasons
and which has 11 holy days. Previously I believed that the 9month Druidic cycle of High Day celebration was connected to
this interval (and the rest of the calendar) numerologically; since
if the 9-month ritual cycle is restarted every leap month, it results
in a 3-3-3-2 pattern of ritual interval, reflecting the addition
pattern for the year. I now believe that the ritual cycle was not
restarted every leap month, but rather that an extra ritual was
inserted to mark the leap month, with the ritual cycle being
continued without alteration. The ritual cycle thus adds a third
strand to the interlacing of the sun and moon--a ritual strand. The
results are interesting:
Year Number 1, 2. etc.
Sunc Cycle SIBL ect.
Ritual Cycle S L I etc.
Leap Month Cycle S L B ect.
1
SIBL
S**L
S***
2
SIBL
**B*
****
3
SIBL
*I**
***L
4
SIBL
S**L
****
5
SIBL
**B*
****
6
SIBL
*I**
**B*
7
SIBL
S**L
****
8
SIBL
**B*
****
9
SIBL
*I**
*I**
10
SIBL
S**L
****
11
SIBL
**B*
****
12
SIBL
*I**
S***
13
SIBL
S**L
****
14
SIBL
**B*
***L
15
SIBL
*I**
****
16
SIBL
S**L
****
17
SIBL
**B*
**B*
18
SIBL
*I**
****
19
SIBL
S**L
****
20
SIBL
**B*
*I**
21
SIBL
*I**
****
22
SIBL
S**L
****
23
SIBL
**B*
S***
24
SIBL
*I**
****
25
SIBL
S**L
***L
26
SIBL
**B*
****
27
SIBL
*I**
****
28
SIBL
S**L
**B*
29
SIBL
**B*
****
30
SIBL
*I**
****
31
SIBL
S**L
S***
32
SIBL
**B*
****
33
SIBL
*I**
***L
34
SIBL
S**L
****
35
SIBL
**B*
****
36
SIBL
*I**
**B*
37
SIBL
S**L
****
38
SIBL
**B*
****
39
SIBL
*I**
*I**
40
SIBL
S**L
****
41
SIBL
**B*
****
42
SIBL
*I**
S***
43
SIBL
S**L
****
44
SIBL
**B*
***L
45
SIBL
*I**
****
46
SIBL
S**L
****
47
SIBL
**B*
**B*
48
SIBL
*I**
****
49
SIBL
S**L
****
50
SIBL
**B*
S***
51
SIBL
*I**
****
52
SIBL
S**L
***L
53
SIBL
**B*
****
54
SIBL
*I**
****
55
SIBL
S**L
**B*
56
SIBL
**B*
****
57
Start
SIBL SIBL
*I**
S**L
**** S***
This Begins a New Calendar!
Note that these cycles coincide only eight times during the
calendar, twice for each High Day [typed in italics above].
Samhain on the three cycles only at the end of 30 and 57 years-the times when the moon correction is required. Correlating the
ritual cycle to the calendar thus obviates the need for
remembering which greater cycles receive moon correction. The
coincidence of the cycles on Samhain dictates the timing of moon
correction.
In fact, it might be better to divide the calendar into two
greater cycles, a long count of thirty years and a short count of 27,
rather than three cycles. The pattern of the coincidence of the
cycles indicates that such a division exists, consisting as it does of
two year-patterns of SIBL. Looked at in this way, the lengths of
the two cycles have a difference of three years, the interval
between rituals on the same Highday, surely a Druidic interval.
The patterns resulting from the interlacing of cycles could
easily be used to determine the character of a particular ritual. At
the times of the leap months time was literally out of phase, a
condition which would call for extra solemnity and larger
sacrifices. Having a large rite on the holidays connected with the
leap months while continuing the ritual cycle normally results in
two (and twice three) rituals in a year--a holy year. It is
worthwhile noting that the two times-three rituals would occur in
the same year fall in the years containing the last leap months
592
before the 30 and 57 year marks-the 28th and 55th years of the
calendar, thus marking the coming end of the year count. The
eight times when all the cycles coincide must have been times of
great ceremonies and sacrifices, especially the Samhain
coincidences; as these times were very special and rare (and thus
Holy).
The calendric method outlined on the last couple of pages
incorporates all the cycles and fulfills all necessary criteria. It is
accurate, and though it may appear complex on the surface, it is
really simple in its mechanics. In fact, its working is virtually
automatic. Only the following rules need be remembered:
SIBL
1. Months alternate between 30 and 29 days in length.
2. The addition pattern for the dates of the High Days is 2-3-3-3.
3. The month containing a Highday which is immediately either
preceded or followed by a leap month ALWAYS has 30 days.
4. A leap month always has 30 days.
5. Sun correction is needed after any short leap period (212 years
instead of 2.75).
6. Moon correction is needed when all cycles coincide at
Samhain.
Cross Quarter Day
Calculations
By Larry Press, Poison Oak Grove
Druid Missal-Any, Oimelc 2003
This article sprang from queries to the Grove mathematician
on how to calculate the major Druid High Days. The Druids were
the mathematicians and astronomers of their day and would have
been able to determine when the major and minor High Days
would fall. Poison Oak Grove tries to maintain such practices of
the ancient Druids.
The principle is simple. I don't have my calendar here with
me, so I can ONLY explain the principle and give artificial
examples, but it should be enough to give you the idea.
The astrohoogical calendar doesn't give the times of the
cross-quarters because those events are of no interest to most
astrohooligers. it does, however, give the Sun's positions at
various dates and times; we can use that information to estimate
the date and time the Sun will be in the position that interests us.
Suppose for example, that the Sun is at 14 degrees of the
sign at noon PST on the 6th of November, and at 16 degrees of
the sign at noon PST on the 7th of November. Then the position
of interest (15 degrees) is halfway between the two given
positions, so the Sun should reach that position halfway between
the two given times (in this case, Midnight of the 6th-to-7th).
That's the basic principle. In practice, things are a bit
trickier because:
Using these rules, the calendar works itself. It is
quintessentially Druidic, reflecting what we know of their beliefs
and ritual patterns from myth, folklore, and Greek and Roman
commentaries. Indeed, it confirms the reputation for astronomical
knowledge that the Greeks gave the Druids. And it is practical.
A calendar of this great a correlation and accuracy would
take literally centuries to achieve; pointing again to great antiquity
and (inevitably) to Stonehenge and other megalithic alignments.
It's unlikely that the Druidic cult had anything to do with the
construction of Stonehenge (it's very hard to realistically believe
that they were that ancient), and they may never have even used
it. But they undoubtedly met the builders' peoples during the
Celtic expansion and obtained much astronomical data from them,
probably then shaping it to fit their own philosophical and
religious systems (which were in turn probably altered by the new
information). The symbolic wholeness of Celtic time reckoning
would then imply that much of the symbolism came from the preCeltic subject peoples, helping to-explain some of the more
"primitive" aspects of Celtic religious beliefs, such as Animism.
Of course., some fiddling is needed from month to month
due to the eccentricity of the moon's orbit if total accuracy is
desired in the calendar. The slight uneveness of the months is,
accentuated by the inequality of day length caused by the choice
of sunset rather than midnight or noon for the beginning of the
day. This fiddling is very likely the cause of the permutations
incorporated in the Coligny calendar. I believe that the Coligny
calendar was not so much a "calendar" as we use it today (as a
predictive device, however little its coordination with anything
but the sun), as it was a record of its period.
Be that as it may, Celtic time reckoning was accurate and
mathematically, numerologically, religiously and symbolically
consistent. It was a true dance of time.
1. The Sun's position is given the calendar in degrees,
minutes, and seconds, and we need to convert that to
degrees-and-fractional-degrees (e.g. 14 degrees 30
minutes 0 seconds becomes 14.5 degrees).
2. The times are given the calendar in hours, minutes,
and seconds, and we need to convert them to hoursand-fractional-hours
3. We use the degrees + fraction and hours + fraction
values to compute the date-time of the cross-quarter,
but that gives us a value in hours + fraction, so we
need to convert that back to hours and minutes.
However, if all you're doing is confirming my calculations,
you don't need to worry about all the tricky arithmetic. Do this
instead:
1. Go to the tables in the back of the calendar. Look
for the LATEST day and time at which the Sun's
position is LESS THAN 15 degrees of the sign. Note
the date and time, and convert it to Pacific Daylight
Time (by subtracting however-many hours). Note the
position, and convert it ROUGHLY to degrees and
fraction (you don't have to be too accurate here-we're
just estimating--it you get it to the nearest 1/4 degree,
it'll probably be good enough)
2. Then find the EARLIEST day and time at which
the Sun is MORE THAN 15 degrees of the sign.
Make note of that date and time, and convert it to
Pacific Daylight Time, as well. As before, note the
position, and convert it roughly to degrees + fraction.
The End!
593
3. How far apart are the two positions? I.e. subtract
the smaller from the larger, to get a separation (in
degrees + fraction). How far along that distance is 15degree position? Once again, you can be rough here.
Is it about 1/3 of the way? 1/4? 3/4? If you just get it
to the nearest 1/4 or so, that may be enough to
confirm or reject my more detailed calculation.
Section Nine:
Conclusion to Part Four
As you can tell, most of the material in this section is
considered irrelevant trivia to most of the Reformed Druids. I
hope that you have found it amusing, because I laugh out loud
every time I read certain sections. The mere idea that any
Reformed Druid (such as myself) could actually be bothered with
such a complicated mess of materials, forces me into hysterical
laughter.
None of the material in this section should be considered
unalterable dogma, it merely a collection of customs and terms
that have been used over the last 33 years. There is no reason why
most of them cannot be replaced with new ideas.
4. So, if 15 degrees at some fraction of the way
between the first and second positions (e.g. 2/3 of the
way), then the Sun should reach 15 degrees roughly
that fraction between the two given times (e.g. 2/3 of
the way between the first and second times).
5. Now compare the date-times I gave you (in my email message) to date-times of the first and second
positions from the calendar tables (i.e. steps 1 and 2
above). Is the date-time I gave you BETWEEN those
two date-times? If not, then one of us has made a big
mistake. Is the date-time I gave roughly the same
(say, within 1/2 day or so) as the rough calculation
you arrived at in step 4 above?
Michael
In the exercise above, I calculated the date-time the Sun
reached 15 degrees of the sign, but the same techniques work to
estimate when the Sun reaches 16 degrees 18 minutes declination.
I believe you have a copy of the same Jim Maynard's
Pocket Astrologer 2002 that I have. (We bought them while
visiting Stephen last year.)
1. Go to page 56. The upper portion gives the
positions (right ascension) of various astrological
planets for each day of November; the 2nd column is
the Sun's positions.
2. Note that at Noon GMT on the 7th of November,
the Sun is 14 degrees 54 minutes of Scorpio, while at
Noon GMT on the 8th it is at 15 degrees 54 minutes.
3. The difference between the two POSITIONS is
exactly 1 degree; the difference between the two
TIMES is exactly 24 hours.
Figure 24 Above, Monument Hill, 2001.
4. The position we're looking for is 15 degrees of
Scorpio; this is 6 minutes past the FIRST position (i.e.
14 deg 54 min + 6 min = 14 deg 60 min, that is 15
deg). But the two positions are 1 degree apart (see
step 3 above); 6 minutes is 1/10th of the way between
those two positions.
Below are the two “Sticks and Stones” piles by
the Chapel on the entrance to the Bald Spot.
5. So we know that the cross-quarter position is
1/10th of the way between the Sun's position at Noon
GMT on the 7th and Noon GMT on the 8th. That
means that it should reach that position after about
1/10 of the TIME between Noon GMT of the 7th and
Noon GMT of the 8th. The time difference is 25
hours, and 1/10th of that difference is 2.4 hours i.e. 2
hours and 24 minutes. Thus the Sun should reach 15
degrees Scorpio at about 2:24 GMT on the 7th of
November--which is very close to the time I
calculated, using my program to do the interpolation.
6. The final step is to convert the GMT time to PDT.
Page 21 of Jim Maynard's calendar gives the time
corrections: to convert from GMT to PST, subtract 8
hours; to convert from GMT to PDT, subtract 7 hours.
594
Figure 25 Upper Arb detail. Top black spot is Hill of 3
Oaks and site of Old Stone Circle aka Stonehenge.
Black spot below it is Monument Hill, site of the
Founding year. Upper right corner is the Druid’s
Den/Little Grove, popular in 90s Druidism for
Sweatlodges and Vigils. Half-spot on right edge in
bottom half is the New Stone Circle, aka Stones of
Irony.
595

part four traditions, customs and other irrelevant trivia

Transcription

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